b-
5
THEOLOGICAL SEMINARY,
\ Princeton, N. J.
\ From the Rev. W. B. SPRAGUE, D.D. Sept. 1839. |
'w
Casi'.^CXL-. Division,
:T.c..;C=aaotf=a>j r:f==^^r.
a-' /
C
T H F
CURE of DEISM:
OR, THE
Mediatorial Scheme
JESUS^ CHRIST
The Only True Religion.
In Answer to the O b j e c t i o n s Oarted, and to
the very imperfedl Account of The Religion ^Nature, and
of Christianity, given by the Tv/o Oracles of Deism,
the Author of Chrijlianity as old as the Creation y and the
Author of the Chara6lerijiicks.
WITH
An APPLICATION to Papijls, fakers,
Socinians^ and Scepticks,
AND
An APPENDIX, in Answer to a Book en-
titled, The Moral Phllofopher^ or a Dialogue between
a Chriftian Deijl and a Chriftian Jew.
In TWO VOLUMES.
The Second Edition^ corrected and improved with large Additions,
In a New Method.
By a Country Clergyman.
VOL. II '*^ ^^ o'vitv^
^ — . . \ _J 't
/ came not to dejiroy the Law, but to ftdfil it.
Ye believe in G o D, believe alfo in M E.
LONDON:
Printed for the A u t H o r ; and Sold by W. I n N Y 3 and
R. M A N B Y, at the Weft-End of St. Pau^s,
M.PCCXXXVU
THE
CON.TJ.NTS
Of V O L UME II.
C HA P. XV.
Of the inward Aids of the Chriftlan'
Religion,
T\H E Deifls'ftient with the refp?04olhe in!ter-
nal Aids, external Motives, and the Helps
and Inftru merits appertaining to Religion Pagei
Internal Aids a new Ad'vocate to the Regent Po^jjer
of Maits ASliom^ ib. to the End of the Chap.
fhe Heathen Philofophers fenfible of the JVant of
this inward Affifiance which the Deijis defpife ^^
The Neceffityofit _;■ '•.. . ; - 5
Ai a Counterbalance to the Evil Spirii: j
A new 'Principle to the Flejh ' .7.""' 10
As Helper of our Infirmities in Prayer, with Groans
' unutter*d ' ' 12
Gifts extraordinary, and ordinary . 15
Jiow a Seal ib.
How an Earnefl ib.
In what P/iip and Methods ^ a Mcjdtorf Advocate^
'\ and Affijlant ' ^ ' ^:;^ ,":— J , 17, &C.
Born of the Spirit, the Occaffon~of' it ' 24
How God the Giver of a New Heart, <^c. 25
All the OperaticTns of the Spirit conjlftetit with our-
Liberty " ib.-
A I'ru^
rhi CONTENT?.
CHAP. ML
Of Helps sid Instruments.
Tfir^ : : i
f^<f iLv * : - ^. j- :--::. .-_ . :?.'t ,Li:^ jff^m :n
^r^'r rv/ '. ' J :' - -•- ' ' : ^ : '■} 134
rr/ 'f r Rft:^ ts the Dr.^: CctAemfi tf The Clargj
1:?, &c
yiffj-tj zf p^iUi. Prr^h^s pvtxdfrcm ChiriC-
rsnSidcs Srbfmf ^deJbvpMg them 1 4 1
CHAP. xvm.
of the perrnazcni Emcacr z:id Obligitlo;;
cf Fj/:^ in the Mbuiatcil,
62 l^re 156
S'Jtf />^ OsTiSyiT. cjif%£€rl, 'vcJi- refte^ it My-
fieri ; iZ:^ c^Jsja U'i e{ the Book ^ Revds-
Us%i ' 157
^Jle Z^-r.ziar: JLicmai cf MiSfrj fst im a /rar
* **p —
Cc? GiTTuztr': cf j*
' aUEftfrn, ar MiiUr: cf Dksy 1 1' 7
92r S§thi^ ef the Da^i aeteaed 2 = c
IFbBorc the gregt Etimiei tf Fake ^rS Reefer..
ft^ CONTENTS.
Di-.'m^ p'tk^i tsib uber istcs Nuare ^ ^}itff
'-' -^ -'^- -^^ '-' 212
2. Sc'iifidians ' " .' ^20
:; . Drifts ; :hr.^ TJlrkfJ-' ; srlFil'-i ^r=rs s: hrje
rje : TThrc is rrirr.'i -^i'^r tcfm ' ' kii
it, fffp.^:.'. y^rr: jJ r-ziy::] JL ^ : : 2
Tbeprifen: Bimop f ' SsLlifboryV sf.^^.-r :hf G^
fd the Replbliration of :he Liw 01 N^rore*
/nr^ nr « fszl^ Sfera^ 5f2 > :r j *: ' .- . r' ■ ^ -»■ of
Chriftianicy as old ^ffati is :« : :^
Bq^s had SaijeSi m the fr^ai Gezff'&tiz: :--
Tbe Da^s ^4"^ OI^^SiMr U the Ckrijisx F^o
yyr*i t3 ihdr e^SM Cem^ience^ cmS psir-fJ tz be
the SzH>srfitm tf mat:^£ RfS^m 1^9
'^Tixtnu C^'c^Devm C'r^I^vd^Bit «ci i_j . 5rr.
Tc^ Corrupccrs cf t'c^ F«.'/», isSrijud /s ::- .'->
the Immany
TietnteDe^Z. - _ -- '.-^- :
Sodfiuns - ^3^
-f 5 ASJsrfis to :hi Sc^pdck*. 'i- Dnsifn ^ the
Tdihy t9 axf^T the ImctrsSl^ azJ FySj thry
cr: piOy cf^ ' " ~ ' \ ' _ ' 264
Jftfir Oy-iJjifKS ^re^r^j; iy F*0^ ^^ '^ £w-
«£r&v r* car /jd^ is had* »:er moral Certmmti :
AkJ trs: iru; CfTzszMty dses meiz^ i^f £m-
tdic h% ftogreis <f Uru 170, 2yt
:>r X^kfbETS tf the FJA bUr^sIfi t* iBt^SJbr
l!fct» Jmrn^tBtj 283
ii'
rjje CONTENTS. .
CHAP. VII.
Of Helps and Instruments.
PUblick Worjh'ip founded in natural Religion, as
we are fociable Creatures 130
Tbe Danger of forfaking the AJfemhling ourfelves to-
gether^ 131
'The Rcafon why general Rules only laid down in
Scripure for publick PForJhip 134
The heft Reply to the Deifts Contempt of the Clergy
138, &c.
Neeejfity of puhlick Preachers proved fr^gm Charac-
X.tx'\^\z\i% Scheme of deftroying them 141
CHAP. XVIII.
Of the permanent Efficacy and Obligation
of Faith in the Mediator,
> A RecapituiaiioH to' believing in' the Mediator,
Jt^^ as well as in God 150
.This Belief the leading Article, and moft concerning
</ Truth in the Gofpel 152
The two J£xtrvmes in this Affair I54
T'he Relisio-n, I^ecejftty, andMorc^lity of this Faith,
at large ' . > , '5^
The fir(i Ob jetton anfzver d, with refpeci to My-
fiery ; the conflant Ufe of the Book of Revela-
tions 157
,fl^e Scripture Account of Myftery .fet in a true
;:. Light , 158
The Corrupters of it 182
The Coincidence of Faith and Knowledge, Faith
and'Reafcn, in Matters of Duty 189
The Sophiftry of the Deifts deteBed 206
Who are the great Enemies of Faith and Reafon,
I. ^be Fapifts. The Extremes Popery^ (tnd
ff/^rcONTErsTtl
Deifm, produce each other ^ in, the Nature of Things
• ■ • ^ ' — ■ -' 212
cC^(? latent Danger to the^ ProteJi^iitf,Religioniand
prefent happy. EJlahlijbvient.dete^ed^ .. ^ ' ■ 21^
2. Solifidians ." ./ _22o
3 . Deifts ; their tVickednefs and FollyJh'eHvn at large
under, the Obligations of Faith, as a moral Vir-
tue : Which is proved againji them ' ^21
Their Ohje5iions anfwer^d ibic^.
Faith in God as a Rewarder, thefirfi Principle and
- Bafts of natural Religion. The Deijls in rejeSIing
itf effectually fubvert all natural Religion 232
See alfo the greatefi Part of the laft Chapter
The prefent Bifhop of SalifburyV affirming the Goj-
pel the RepiJblication of the Law of Nature,
true in a quite different Senfe than the Author of
Chriftianity as old afferts it in 233
Deifts bad Subje^s to the prefent Government 237
The Deifts grand Obje^ion to the Chrijlian Faith
. folv'd to their own Confcience, and proved to be
the Subverfion of natural Religion . 239
^The.true Caufes ofDeifm difplay'd, ibid, and 24.0, &c.
The Corrupters of the Faith, intredted to confider
the Immorality they are guilty of . 256
The true Defign^of that Corruption fhewn ibid.
The life and Neceffity of Fmth proved againji the
Socinians 259
' An Addrefs to the Scepticks, or Doubters of the
; , paith^ ■ to confider the ImimralUy and Folly they
are guilty af ' ' ' \ . . .. 264
ftheir Objeoiions anfwer*dy h'y proving that the Evi-
, dence of our F^iib is built upon moral Certainty :
And that That CertaiMy do/s not in the leajt dimi-
nifh by Pfogrels cf Time 270, 2.78
Wh'en the Son of Man comtth, /hall he find on Earth,
explained 281
The Negle<5lers of the Faith intreated to confider
tbein Immorality 283
rhe CONTENTS.
CHAP. XIX.
h proper Anfwer to the Deift objefting the
Want of Univerfalify to the Chriftian
Religion.
THEIR OhjeB'wn Jlated at full Lengthy and
in all its Strength 290
The I. General Anfwer 294
2.. General Anfwer 295
3 . General Anfwer 312
4. General Anfwer ' 3^2
The firft particular and proper Anfcver to them
327
•^The fecond 328
^he third • 331
.216(? fourth ■ 336
T'-^^ fifth 337
"Their S-jJlem of MoraUt'j;^ or natural Religiany fun-
damentally wrongs at large . ibid.
The Defideratum or Medium for demonftrating
Morality and true Religion^ which feenCd want-
ing to Mr. l^ocke, hinted at, and fupplied' 341
That Catholick Principle of natural Jleligion, that
God is a Rewarder, the Primordium of Chri-
Jiianity, is the Confutation of the four feveral
Sorts of Deijls . "ibid.
And Supplies the only Thing wanting to that excel-
lent Bock ; The Religion of Nature delineated,
to make it tx\i\y delineated 343
// lays the Foundation for a clear Comlufion, to in"
fer the Chrifiian Doctrine of the 'Refurrediori of
„ the Body . _ . '-345
An Apology for imputing Atheifm' /^ thhn 349
CON-
CONTENTS
O F T ri E
APPEND IX.
SOME fur prizing Particulars in the Moral
Philofopher Page 4
Contrary to all other Deijls he admits the Refur-
reftion of the Body ib.
y^nd. What is commendaUe in him, contends for
the governing Influence of future Rewards and
Punifhments, and the Ufe of Prayer againjl
Atheifm and Fatalifm, a great feeming Ene-
my ^o loth of. th^m' -^ .. T:--'. ,' 5
^^jv Deifni Delineated wfg^/^i^^w hem a letter
Title to my jBook ■ 7
^Second Peculiarity is the Name Qhvi^i^ti Deift^
and CWi^idiVi Jew 9
Hefets up for a fifth S;pecies 0/ Deifts 1 1
yf2l6ir^ Peculiarity is his New Specimen of Wri-
ting in the Moral and Philofophical Kind 1 3
The Spread of Deijm ' 16
The Arrogance and Obftinacy of this Author^s Stylt
^7
He rsquires Revelation to be Perfonal to every
Man 19
His Mafterly Skill in Socinian Subtleties ib.
His Jgree?ne72t with the Two Oracles I have
anfwerd ib.
His
^)6^ C O N T E N T S.
Allegory, and Abfurd ; he allows ?io having
Virtue in Cbri/l*s Death^ hid Example 22, 23
^f\ \J3.,M
'His Reajbm'a^di'er^d '
^jitne ^^his\fhc)i)ifijfe^cies ' p j * 4
His Second grand Impeachment againji ChriJHanity,
is leveled at the Pofitives] ; 46* &c.
His Third Impeachment at the Clergy 67,^ &c.
A ■pr-cper-rExoeiuktioj^ wif^ th'^s^ fir^age IKriter
-. '-i'l 'At Vdrr^-kt'
S
^^\LYi \ - .
&,,
^^H^
1?C^3^SS|'.^&
)i^^S^^sSa&
^L^ISmlX^ ''
■'"'^''^•"^"''^jSnS
^^P^k
^^i^^ijiit
r . J i . ■ V^ 9^^
^LjjjTrl.i .V. -■
ni'j-.iqS ■
§ , J V^iiii^
.A\i/j. i£3idc;oiu:i-i
, i ii.^. isToTl^.'j
':i
^•v
jOC iM
C H A P.
rl
CHAP. XV.
Of the INWARD AIDS
Chrijiian 'Religion,
of the
''^M H E Author of Chrijiianity i^J c H A P.
^-'^^ old, &c. has given fo imper- XV.
fed: an Account both of Na- ^^^^V^^
tural Religion, and of Chri-
ftianity, as in a manner to be
totally filent as to the internal
Aids^ external Motives, and
the Helps and Inflniments that
appertain to Religion ; neceflfarily arifing out of
the Nature of Things, as Man is a religious,
fociable Creature, and of a weak impotent Na-
ture, ftrong Paflions and unruly Affeftions,
great Hindrances of Religion. The firft is a
new Advocate to the Regent Power of Man*s
Adions j the fecond is a Balance to the PafTions ;
and the third mightily promotes Religion as he
is a fociable Creature. I (hall endeavour to fup-
ply his Defeds, and treat of each of them.
First, of INTERNAL AIDS : It does not
comport with our Author's vain-glorious Princi-
ple, the All-fufficienc^ of human Reafon to attain
the Favour of God in all Circumftances of Op-
portunity, as well in Heathen as Chriftian Re-
gions, to admit of this. For, as they fcorn ex-
VoL. II. B ternal
2 DEISM Delineated.
CHAP, ternal AfTifl-ance of a Revelation from God ; or,
^^L^, which is the fame thing, every part of it, buc
^^'^^j'^ vvhat is a Republication of the Law of Nature,
which they call their internal Revelation •, they
are above being beholden to this, the Promife
and AfTurance whereof is only derivable from
that Revelation they reje6t. Befides, this Au-
thor * denies it to be confident with the Good-
nefs of God, to permit fuch a fubtle evil Spirit
as the Devil to tempt Mankind ; which not only
fruftrates the Ufe of fuch a Counter Aid of the
good Spirit againft him, but feems to deny the
Being of the Devil, or God's Governance over
him, and us.
Yet the Heathen Philofophers were perfeft-
Jy fenfible of their want of this Afllftance, which
they thought neceffary as well for knowing the
Truth, as for enabling them to do good, as might
be made appear from variety of Infrances -f ; and
in their Senfe of the want of it, they likewife
panted after a Revelation of the Will of Heaven ;
infomuch that in reference to fuch fenfible Wants
the Language of Scripture imputes that to be a
Defire in them, which they explicidy knew no-
thing of. Thus the • Mefjiah is called ^he Defire
of ail Nations J, and the Expediation of the Gen-
tiles il ; and the Creature, general Mankind, to
b^ in earnefi Expeoiation to be delivered from the
Bondage of Corruption, the Redemption of the
Body from the Grave 4- : Both which Defire and
Kxpedlation, fo good and advantageous to the
Human Creature, the modern Deifts unnaturally
* Page 351, 352. f Which are well collefted In
Hijloire de la PhilofopjAe Payenne, Tome Premier 8vo, 1724,
p 374 to 389. Vid. Alnetan Slua-Jt . Lib. XI, CIO. % ^i^g.
ii. 7. 11 Gen. xlix. lO. 4- ^<"'*' ^i"- *9'
21, 23.
difclaim.
DEISM Delineated. 3
difclaim. So loft, and fo much worfe is the CHAP.
Condition of thofe who contemn, than of thofe ^^^^iiJ
who never had the ufe of Revelation. ^^
If they would reconcile themfelves to the Sen-
timents 4f the wifeft and moft fenfible ancient
Philofophers in this matter, they might, by an
eafy Tranfition, be brought to the Acknowledg-
ment of Revelatiojt by the fame Spirit -, the writ-
ten Word of which, in the Opinion of fome
Chriftians, affords fuch efFed:ual Afliftance, as
to fuperfede the occafion of inward Aid. The
firft may be called the fiill [mall external Voice
wherein God is prefent, and more certainly fo
than in Earthquakes, and Whirlwinds ; yet it is
moft certain, he is moreover inwardly prefent by
his Holy Spirit. But as long as they rejed: both,
they evidently make it appear, that they have
a Perverfenefs in Principle, and Degeneracy of
Reafon beyond common Mortals.
I SHALL here take an occafion to quote fome
Paflages from Dr. Samuel Clark. " In Experi-
" ence and Pradice it hath appeared to be alto-
" gether impoftible, for Philofophy and bare ^
" Reafon to reform Mankind efFedually without
*' the Affiftance of fome higher Principle. — So
*' that without fome greater Help and .^HTiftance
" Mankind is plainly left in a very bad State.
*' Indeed in the original uncorrupted State of
" human Nature, before the Mind of Man was
" depraved with prejudiced Opinions, corrupt
" Affeftions, and vicious Inclinations, Cuftoms
" and Habits, right Reafon may juftly be fup-
** pofed to have been a fufEcient Guide, and a
" Principle powerful enough to preferve Men in
" the conftant Pradice of their Duty : But in
*' the prefent Circumftances and Condition of
.** Mankind, the wifeft and moft fenfible of the
B 2 *« Philofophers
4 DEISM Delineated.
CHAP." Philofophers themfelves have not been back-
XV. a ward to complain, that they found the Under-
^"^^"'f*''''^ <■'■ jlandlng of Men fo dark and cloudy, their PFills
*' fo biased and inclined to Evil, their Pajfwns fo
»* outrageous and rehdling againjl Reafon, that they
*' look'd upon the Rules and Laws of right
" Reafon, as very hardly pradticable, and which
" they had very little Hope of ever being able
" to perfuade the World to fubmit to : In a
" Word, they confefled that human Nature was
*' ftrangely corrupted, and acknowledged this
*' Corruption to be a Difeafe, whereof they knew
*' not the true Caufe, and could not find out a
** fufficient Remedy : So that the great Duties
" of Religion were laid down by them as Mat-
" ters of Speculation and Difpute, rather than as
" the Rules of Adion ; and not fo much urged
" upon the Hearts and Lives of Men, as propofed
" to the Admiration of thofe, who thought them
" fcarce poffible to be effedtually pradifed by
" the generality of Men. To remedy all thefe
" Diforders, and conquer all thefe Corruptions,
" there was plainly wanting fome extraordinary
" and fupernatural AJfiflance, which was above
" bare Reafon and Philofophy to procure, and
*' yet MMchout which the Philofophers themfelves
" were fenfible there could never be any truly
" great and good Men : 'Nemo unquam vir mag^
" nus fine Divino Afflatu fuit *." Cicero.
He had before t given a beautiful Defcription
of the Corruption of Nature from Tully as the
Ground of this Afliftance. If we had come into
the World in fuch CArcumJlances, as that we could
have clearly and diJiinoJly difcerned Nature herfelf-^
* Ei'id. of Nat. Rel. Sec, p. 238, 239, 240.
■\ Pag. 196, 197.
iUia
DEISM Delineated. 5
and have heen able in the Coiirfe of our Lives CHAP.
to follow her true and uncorrupted Dire£iions -^ ^Ylj
this alone might have been fufficient, afid there^^""**"^
would have been little need of Teaching and Injlru-
£iion. But ?jow Nature has given us only fome
f?nall Sparks if right Reafon^ which we fo quickly
extinguijh with corrupt Opinions^ and evil Pra-
£iices, that the true Light of Nature no where ap'
fears : As foon as we are brought into the Worlds
immediately we dwell in the midfl of all IVickednefs^
and are furrounded with a ?iu?nher of moft perverfe
and foolifh Opinions ; fo that we feem to fuck in
Error even with our Nurfes Milk : Afterwards
when we return to our Parents and are committed
to Tutors ; then we are further Jlocked with fuch
variety of Errors, that Truth becomes perfectly
overwhelm^ d with Vanity \ and the mofl natural
Sentiments of our Minds are entirely fifed with
confirmed Follies : But when after all this we enter
into the World, and make the Multitude, con-
fpiring every where in Wickednefs, our great Guide
and Example \ then our very Nature itfelf is wholly
transformed, as it were, into corrupt Opinions.
Now * this Divine Aff fiance is vouchfafed to
*' Men under the Chriftian Difpenfation in fuch
" a manner, as appears to be undeniably agree-
" able to the natural Expeftations of right Rea-
" fon, and fuitable to the befb and worthieft
*' Notions, that Men have ever by the Light of
'* Nature been able to frame to themfelves con-
" cerning the Attributes and Perfeflions of God.
*' If ye, fays our Saviour, being evil, know how to
" ^'^^ iy^'^d Gifts unto your Children, how much
*' more fhall your heavenly Father give the Holy
" 'Spirit to them that ajk him ? Luke xi. 13. The
* Pag. 280, 281,
B 3 " Effefts
6 DEISM Delineated.
C H A p. t' Effeds of this Divine Affiftance evidenced
^^Lj*''' itfelf in a very vifible and remarkable manner
-""^v^^ti jj^ the primitive Times, by the fudden, won-
" derful and total Reformation of far greater
" Numbers of wicked Men, than ever were
*' brought to Repentance by the Teaching and
*' Exhortation of all the Philofophers in the
" World*"
I PRODUCE one Authority more, Mr. Locke.
" / am far, fays he, from denying, that God
" can or doth fometimes enlighten Mens Minds
" in the apprehending of certain Truths; or
" excite them to good Aftions, by the i?nmediate
*' Influence and Jffifiance of the Holy Spirit.'*
And on Rom. viii. 8. " 'Tis the Spirit of God
" alone that enlivens Men, fo as to enable them
" to cafl; off the Dominion of their Lufts.'*
And on v. ii. " Here he [the Apoftle] fhews,
** that Chriftians are deliver*d from their carnal
" finful Lufts, by the Spirit of God, that is
^' given to them, and dwells in them as a new
" quickening Principle and Power, by which
" they are put into a State of Spiritual Life,
" Wherein their Members are made capable of
'* being made Inftruments of Righteoufnefs."
*' To thefe I muft add one Advantage more
*' we have by Jefus Chrift, and that is the Pro-
" mife of Afliftance. If we do what we can,
" he will give us his Spirit to help us to do
*^' what, and how we Ihould. *Twill be idle for
'* us, who know not how our own Spirits move
" and ad us, to afl» in what manner the Spirit
* As appears by that of Orig. advcr. Celf. Lib. I. nei£^!
ft£V 7o7f "Eaamo'/c « 77$, &c. And that of Z,«iff/7H/. Lib. IIL Da
mthl 'virum, qui Jit iracundus, maledicus, effranatus ; pau-
cijjimis Dei 'verbis tarn pU:idum, quam ovem reddam. Da
Ubidinofumt &C.
" of
DEISM Delineated. 7
of God fhall work upon us. The Wifdom CHAP,
that accompanies that Spirit knows better than ^^•
we how we are made, and how to work upon ^"^^/^^
us. If a wife Man knows how to prevail on
his Child, to bring him to what he defires ;
can we fufpeft that the Spirit and Wifdom of
God fhould fail in it, though we perceive or
comprehend not the Ways of his Operations ?
Chrift has promifed who is faithful and jufl:,
and we cannot ^oubt of the Performance*"
That Spirits ad upon Spirits there can be
as little doubt, as that Bodies aft upon Bodies :
And that there are certain ways of filent
Communication, Infmuation, or Suggeflion of
Thoughts or Ideas, the Spriqg of Alteration,
and proper Spheres of giving or receiving Im-
preffion, according tq the Rank and Capacity
of the Spirit giving, or receiving it ; as there
are Laws of Motion with refped to Bodies, and
their Sphere : And that the fupreme Governor
fuperintends them both. And, as in his Go-
vernment of the natural World every thing
depends upon his immediate Influence, and the
conftant Renewal of that Influence, for the Pre-
fervation and Direction of their Motion, ac-
cording to their Nature ; fo, in hi§ Government
of the moral World, it is confonant to natural
Faith to believe, that moral Agents depend
upon the Influence of his regular Concurrence,
and ordinary Afliftance in a way fuitable to their
Nature and Faculties, and the Liberty they are
invefted with. Confequently, that the HOLY
SPIRIT may imprefs our Spirits with fuch
Thoughts and Cogitations as are the Seeds of
good Adions ; as certainly, as the evil Spirit
* Reafonahl. of Chrijl, p. aSg.
B 4 infinuates
8 DEISM Delineated.
CH A P-infinuates and injeds fuch Motions and Ideas, as
i^^Jl^are the certain Beginning of Sin and Wickednefs,
^^^ if not timely refilled and fupprefs'd ; and fo be-
come an Aider, Advocate, and Comforter to us
againft ttie Vigilance of evil Spirits, the Impor-
tunity of Temptations, and the Unreadinefs of
our ovrn moral Powers. It is reafonable to be-
lieve, whereas they who chufe evil Courfes, and
fide themfelves in Oppofition, don't want a fu-
perior Power, fpiriliial Wickedftefs in high Places^
to animate and carry them on to all Vice and
Depravity •, that they who follow God, and
prefer his ways of Virtue, Truth, and Liberty,
mod certainly have an Encourager and Promoter
of their Caufe, fuperior to the other, for carry-
ing them on in Virtue unto Glory. As the evil
Spirit is vigilant and in^tent upon deceiving
the Underftanding, corrupting the Will, and
tempting the Affedions ; fo the Holy Spirit is
more careful and prefent than the D^Einon of
Socrates, to check and dijfuade all thofe who de-
fire his Aids and cultivate his Afliftance, from
what is wrong and unhappy in the Event. And
if Chrijlians would be faithful to that heavenly
Monitor againft Evil and Advocate for Good, it
wou'd be equivalent to the original Strength and
Genius of Man's Underftanding, Will, and
Affedions, which have feverally faulter'd, and
been weaken'd with Sin.
Moreover, the Mediator helps and honours
Worm Man, whom he ftoop'd to vifit and re-
deem, with the Miniftration of eled Angels^
Fellow Servants of a fuperior Order, upon occa-
fional Guards and Services. We are fure, tho*
we need none to help us to offend God, from
Matter of Fa6l of ^d Experience, that there
are fuddenly and imperceptibly, ftrangely, and
ftrongly
DEISM Delineated: ^
ftrongly darted into the Thoughts of Chriflians, C H a P,
whilft they are exercilcd in Prayer and other XV.
holy Things, fuch foreign improper Things, as '<-'^v^>J
are the too frequent Occafion of Wanderings and
Coldnefs, as if defigned to intercept prevailing
Fervency, and fufpend any Imprefiion upon us
for Good : Which can be refolv'd into no Caufe,
but the Eitorts and Agency of the evil Spirit.
And Experience attefts further, that Thoughts
which favour of Impurity, or Blafphemy, or other
Iniquity, are irrefiftible as to their firft Entrance
and Beginning in the Mind, therefore not im-
putable to us as Sin, before they have gain'd
a Continuance there by our Confent and Appro-
bation,
And we are as certain from Revelation, that
the Devil is indefatigably vigilant * in laying
Snares for our Ruin, and ftrangely fubtle in his
Devices -f and Temptations, which we are charged
to be aware of ; and to pray, as well as watch
thai we enter not into them^ for this Reafon,
becaufe the Spirit is willing, hut the Flejh
weak 11 ; we fhould in trayer apply to and at-
tend upon conftant Aid from above, that the
willing Spirit may be made ftronger to reftrain
the yielding Flefh. Though we delight in the
Law of God after the inward Man, % which fhews
the Law to be spiritual in that Senfe, ver. 14.
and alfo that every Man has that Teftimony
within himfelf of the original Uprightnefs of his
State and Nature, yet the haw of the Members;
which wars againfl the Law of the Mind, would
always bring it into Captivity to the Law of Sin,
if fupervening Afliftance did not turn the Scale.
* 1 Vet. V. 8. 2 Tim. iii. 7. f 2 Cor, ii. n.
\Mat, xxvi. 41. XRom. viii. 2*2, 23, ^c.
It
lOb DEISM Delineated:
CHAP. It would be an unequal Combat for the con-
XV. fefs'd Weaknefs and Degeneracy of human Na-
^-^"V^ture, to engage both againft the Devil and the
Flefli -, if tjiere was not Aid ready at hand
fuperior to both of them. Therefore the
Apoftle, in the Perfon of an unconverted Jew^
and Gentile, both of whom he had concluded
under Sin, and in the mod inoffenfive Metafche-
matifjn of himfelfy had convicted each of them,
in their Turns, of Wretchednefs, cries out, O
wretched Man that I am, who Jhall deliver me
from the Body of this Death ? In the following
Verfe, he thanks God thro* Jefus Chrijl (which not
being a direfl Anfwer, it may be queftion'd, as
Mr. Locke has obferved, whether i\ %«p/5 rs ©fa,
which is the Remedy, is not the true Reading,
being a more dired Anfwer) and in the following
Chap. ■\ propofes the 07ily Remedy for being freed
from the Law of Sin and Death, and that is, the
Law of the Spirit of Life in Chriji Jefus,
For the Spirit of Chrift attending his Gofpel
(and he that has not his Spirit is no real Chri-
llian^ as it is the Spirit of Adoption, is a new
Principle to the carnal Mind, both for freeing it
in its Anxiety from the Condemnation of Sin,
arifing from the tranfgrefs'd Law of Mofes, and
the unperform'd Law of the Mind, /. e. the Law
of Nature ; and from the ill Confequences of
Death, which has no harm In it after its Sting
is taken away, viz. the Guilt and condemning
Power of Sin : And likewife a new Principle
leading to eternal life, by diredting, foliciting,
and helping our Infirmities of the Flefh to a
prefent Newnefs of Life, not to live after the
Flelh but after the Spirit, or the Law of the Spi-
rit, i. f. the Gofpel. ,
■f Rom. viii. 2, 9, ^c.
For-
DEISM Delineated. ir
Forasmuch as they who govern themfelvesC H A P.
by the old Principle or Rule of Adion, the Law ^^'
of the Members or Flefn, controuling the Mind'^"'^
and bringing it into Captivity ro the Law of
Sin, cannot, of themfelves, tree themfelves from
Sin ; and as long as the Mind fubmits itfelf to
that Law, it is carnally minded, is in a State of
Enmity againfi God^ cannot pleafe him ; becaufe,
being habitually fubjeft to a contrary Mailer,
and a contrary Law, it is not (at the fame time)
fubje^i to the Law of God, neither indeed can he ;
the Law of Contraries makes it impoflible that
it (hould. But when the Mind fubmits to the
Law of the Spirit of Life (as all who put on
Chrift, or take the Profeflion of Chrijlian upon
them, are obliged to do ) then it is fpiritually
minded, minding the Things of the Spirit, and
being fo guided and governed is pleafing to
God j and the blefled Effe6l of that, is Life
and Peace, Remiffion of Sins, and eternal Life :
For the Spirit, that raifed Chrift from the Dead,
dwells and refides in them likewife, to raife them
from the Dead to eternal Life ; as in ver. ii.
Then being led by the Spirit of God as we were
devoted in Baptifm, and having that Teftimony
of our Confcience that we are govern'd by his
Word, and a(5l as becomes our Baptifm and
Calling in Chrift, it heareth Witnefs with our Spi'
rit, that we are the Children of God, ver. i6.
The Apoftle*s Inference is very juft, 'Therefore
Brethren, we, as many as profefs ourfclves Chri-
ftians, are Debtors 7iot to the Flefh, to live after
the Flefh, but to the Spirit, to mortify the Deeds
of the Flejh, in order to enjoy the Redemption
of the Body from the Grave, and the Glory that
fhall he revealed in ^ the eternal Life enfuing,
which the Faithful groan after in their mortal
•V perfecuced
t
12 DEISM Delineated:
CHAP, perfecuted Bodies ; as all Mankind, unwilling to
XV. die and part with their Bodies for good and all,
^■^■V^*^ groan for a Refurredlion in the conftitutional
Defires of their Nature. So far is it from the
true State and Conftitution of Things, that the
Body is the Prifon of the Soul, that it is its dear
and ever defirable Partner, an eflential Part of
the Nature and Being of Man, to revive again
and live for ever.
For as many as are led by the Spirit of God are
(adopted) Sons of God : And therefore Heirs
hereafter with Chrift, of that Redemption, and
Glory, which he is now in PoiTeflion of In
the Hope of which incomparable Glory we are
fa'ved in the Sufferings of this prefent Life,
counting them, tho' fo much the Lot of Chri-
flians at that time, as. nothing in the Compa-
rifon. Befides that Hope, Chriftians, who are
led by the Spirit, and by being adopted to
that future State, have this further Advantage,
that the fame Spirit is ready, invifibly, as the
Things hoped for are invifible, to help our In-
firmities ', when in our DiftrefTes we" pray to
God, and yet know not, in particular, what to
pray for as we ought, whether for Increafe of Pa-
tience under, or Deliverance from them ; hut the
Spirit itfelf (which worketh thofe Defircs of Glory
and eternal Life in the Adopted) intercedeth for
lis with Groanings that carUt he utter'* d, i. e. filent,
fervent, moving, and efieflual, fuch as becomes
adopted Sons, and according to the JVdl of God
towards them ; what is beft for them at fuch
prefTmg Junftures, which the Spirit knoweth,
tho' they don't ; and therefore fupplies their
mental Prayers with that filent Sorrow and Sigh-
ing which is the moft moving: Silence proceed-
ing from inward Grief at 3in is moft loud, and
moving
DEISM Delineated. 13
moving to the Ears of Heaven ! By Parity ofC H A P.'
Reafon it may be concluded, that when the li^^i^
Matter of our other Prayers and Addrefles are ^^
according to the known Will of God, the Holy
Spirit excites fuch filial Freedom and Chearful-
nefs, fervent Defires, devout Affedtions, and
Poftures of Mind, as are fuitable to the refpeftive
Matter and Subjedl of them : For that, in refpedb
both of Matter and Manner, is praying in the
Holy Ghofi, Jud. 20.
As God formerly in peculiarity of Favour
dwelt among the Jews by 'Tabernacle, and by
Temple, with a Partition Wall exclufive of the
Gentiles ; fo, upon the Ruins of the Temple,
when the Duration, or for ever of that Difpen-
fation was at an end, the Habitation of God thro*
the Spirit * was erefled indifcriminately in the
Hearts of all who embraced the Faith of Chrift ;
and the powerful miraculous Operations of the
Spirit, fo commonly difplay'd among the Gen-
tiles, demonftrated to the then Jews, that God
dwelt as vifibly among the Gentiles as ever they
could pretend he had done among them ; and
confequently that their Peculium and Adoption to
Favour \^as at an end.
And as the Ufe of a Seal was to render a
thing peculiar and appropriate, fo by the unde-
niable Gifts of the Holy Ghoft, the Gentiles, to
the ample Convidion of the other, were fealed
and appropriated a chofen Generation, a, royal
Priefihood, a peculiar People, an holy Nation, -f as
well as they had been, being /^;?^y?^<:/ in Baptifm
by Water, and the Renezval of the Holy Ghofl to
all moral Holinefs, as thofe had been by Cir-
cumcifibn to legal ceremonial Holinefs. The
* Eph. ii. 22. t I Pei. ii. 9.
Foundation,
14 DEISM Delineated:
CHAP. Foundation, or Covenant, of God ftandeth fure,
•t^J^ having this Seal, The Lord knoweth who are his,
'^^^"^^^r. And as their Kings, Priefts, and Prophets,
had their particular Anointing and Defignation
from Heaven -, fo Chriftians having receiv'd a
general Anointing, or the thing couch'd under
that Symbol, i. e. SanftijBcation and Confecra-
tion from the Holy Ghoft, in allufion to the other,
are ftiled Kings and Priejls^ but no where Pro-
phets ; for that laborious Office, as to the feach*
i}]g. Exhorting^ and Reproving Part, was appro-
priated to a particular Order of Men. Tho' Chrift
prefenting thofe, who fuffer for him, to the Fa-
ther as Kings and Priejis to reign with him^ feems
to mean a particular Glorification of Honour for
the Difgrace and Contempt they met with on
Earth for the Sake of his Religion : Yet, even
upon Earth, to ferve God and Virtue, is to Rule
and be a King, in the moft valuable Dominion
over a Man's felf -, and moreover to offer to God
, Sacrifices enough^ being the higheft rational Ho-
nour in the greateft moral Liberty. Hence that
of the Stoicks, The wife Man onl'j has true Liberty^
loe fi)lely Reigns, he only enjoys Empire. With re-
fped to the other, there is a Paflage i« Hierocl.
Garni. Pyth. p. 24. to thiseffed, '* The wife Man
« is only caM the PRIEST of God; he is
*' only acceptable to Imn ; he only under/lands how
" to pray to him, and only knows how to honour
*' him, without confounding the Dignity due to him,
*"* For in the firft Place, he offers hi?nfelf a Sacri-
*'^ Jice, making his Mind the Image, and preparing
** himfelf to be his Temple ^^
It may be added, that as Man was made
the Prieft of feature, to offer up to the Creator
the Praifes of all inanimate and irrational Crea-
tures, fo Chrift has obliged every Chriftian to be
a Prieft
DEISM Delineated. 15
a Prieft of Grace, for offering up to God conti-C H A P.
nually his private Praife, Thanks, and Joy in the viXl^
Lord, for his Redemption by his Lord and Sa- ^"'"^
viour Jefus Chrift. No Layman then ftiould ma-
lign the diftindtion of puhlick Prieft, ordained to
offer up the puhlkk Sacrifice of Praife and Thankf-
giving for that and all God's Mercies.
Those prefent extraordinary Gifts \] of
Chrift's Spirit, after his bodily Departure, were
a plain Earnefi, and Jirji Fruits to the then Chri-
ft ians, that Chrift had adually taken PoflTeflion
of that heavenly Inheritance he had promifed his
Followers ; and likewife of his indifputable
Power of giving Life, and quickening whom he
would, by a Refurreftion from the Dead, to Life
eternal.
And after the extraordinary Gifts of the Spirit
ceafed, when their End ceafed, /. e. when the
external Evidence from the Teftimony of Mira-
cles, was finally feal'd and Ihut up : Such as the
* Word of extraordinary Wifdom, Knowledge,
Faith, Gifts of Healing, working Miracles, Pro-
phecy, difcerning of Spirits, divers kinds of
Tongues, and the Interpretation thereof; the
Ufe and Defign of them being, as it is affirmed,
for Signs ^ not to them that believe, but to them
that believe not ; the miraculous Operations of
the Spirit are principally called his Gifts, and every
Receiver, was to minifter according to the Ana-
logy or Proportion of that particular Gift, Faith^
or Talent in the Recipient in the firft Days of
Chriftianity ; whilft his ordinary permanent Ope-
rations are called Fruits, growing in that Soil of
II Thefe are always diftinguifh'd by the Name ^Meifft^Trt^
or 7t^ irviVfjutViis^, very different from and' not fo laftingly
valuable as the ordinary Fruits of the Spirit, ;. e. moral Vir-
tues, * I Cor. xii. 8, ^c. f xiv. zz.
2 moral
i6 DEISM Delineated:
CHAP, moral Virtues and Difpofitions which are the Co-
^i^Y;, operation on Man's part. There remain'd, and
'^^'^ remains, his ordinary Gifts and Aids, for the
perpetual Edification of the Church in the Spirit
o^Wifdom^ Under/landing, Counfel, Knowledge, of
a found Mind, of praflical Faith, and Fear of the
Lord, of Adoption, and Love, in exclufion to the
Spirit of fervile Fear and Bondage ; Joy in the
Holy Ghojl ; his Fellowfhip or Communion, his
Comforti in Trouble ; his bringing things to Re-
membrance ; our San^ification, and Regeneration
by Water and Renewal of the Holy Ghoft, and
every good and perfe^ Gift defcending from
above.
All thefe reft upon the Members of the
Church as a Right jind Privilege, conferrable and
improveable at the Requeft of their own Prayers
in Chrift's Name for the Spirit ; and their Im-
provement and Growth in thefe Graces depends
upon the fru6lifying Ufe of 'their own Endea-
vours. And this feems to be the Reafon, why
we are never faluted with Grace and Peace in
any of the Epiftles, in the Name of the Holy Spi-
rit, except perhaps that from the feven Spirits,
Rev. i. 4. as we are in that of the Father, and
the Son ; becaufe the Spirit confers thofe Gifts
and Graces as an aftual Right, in virtue of a
Promife perform'd, given, and derived from the
Father, and the Son -■, but we are divinely blefled
in the Communion of the Holy Ghoft at the End of
2 Cor. And that Communication or Participa-
tion with the Spirit we are obliged to cultivate,
and refpedl with fuch a Deference and Decency
of Behaviour becoming the Gofpel, as not to
grieve -f or vex, but obey and be led by him,
. f Eph. iv. 30,
who
DEISM Delineated. 17
who is the beft Comforter and Advocate we have C H A P.
upon Earth. \^^r>^
For though we have the written Word (ori- ^^
ginally infpired by the Spirit) which is able to
make wife unto Salvation •, and the Fads and
Arguments of the endearing Mercy, Goodnefs,
and Love of God, and of our Lord Jefus Chrift,
are enough, as one would think, to warm our
natural cold Hearts, and quicken our dead Pow-
ers, and be unto us externally a fupernatural Af-
fiftance that comes from God, for leading ouf
Feet into the Way of Peace. Though Faith in
the true Mediator, that new Medium, which the
Reafon of Man could never, of itfelf, have dif-
cover'd for alTuring him of Acceptance with God,
as being fupplied from Heaven, and convey'd ia
Scriptures wrote by Infpiration, may be called
the /landing Infpiration of the Chriftian*s Reafon
for that AfTurance, Confidence, Hope, and Truft.
And though by natural Liberty of our Will we
are free to Good as well as Evil : Yet we are fo
carried away with the Stream, and alFedled with
the Griefs and Joys of prefent Things ; and
willingly follow the Fafhions and falfe Maxims
of the World ; and the Biafs of our own ill Ha-
bits, contrafted from too much Indulgence to
bodily Affedions, and the hurry of worldly Af-
fairs, the bewitching of ISaughtinefs does obfcure
things that are honejl, and the wandring of ConcU'- i
pifcence underinine theSifnple of Mind. Wifd. iv.i2.
that we generally remain irrefolute and uncon-
flant, forgetful and indolent to fpiritual Things,
and heavenly Attainments.
Nor (hould we ordinarily attain them, if the
Holy- Spirit did not aid our Backwardnefs,
quicken our Liftnefs, and co-operate with our
Endeavours after them. How many things do
Vol. ir, C we
i8 DEISM Delineated.
C H A p. we know in Holy Scripture that accompany Sal-
^^^Y^vation, and yet don*t know them, becaufe we
don't duly confider, and tranfcribe them into
A6lion as we ought, nor draw the proper, /. e.
pradical Confequences from them ? After we
have look'd into the perfedl Law of Liberty,
how often are we, forgetful Creatures, like the
Man beholding his natural Face in a Glafs, who,
after he is gone from it, ftraitway forgets what
manner of Man he was ?
Therefore is the Holy Spirit fo ready and
friendly to the Mind prefled down by the Body
to bring things to Remembrance, * to make its
heedleflhefs more attentive, and its difpofition to
mufe upon many things more ferious and con-
fiderate of the one thing needful ; holding the
glafs of Refledion up in the Memory, for the
Underftanding to look into again and again, till
it has perufed the whole Man ; and fo making
the Rule of Duty inwardly prefent to the Mind,
inay liceralfy be'faid to put thofe Laws of the new
Covenant inwardly in our Minds, and write them on
cur Hearts^ 'Heb; viii. lo.
Not that the. Spirit infpires new Truths, or
Mcytives -, but fets the Light of the 'Truth of Scri-
pture for DoSfrine^ for Reproofs for Corre^ion^ for
InJiru5fion in Righteoufnefs more clearly and con-
vincingly before the Underjlanding •, and the
Motives to Duty more cogently and engagingly
before the JVill^ to praftical Purpofes, as an
Advocate of Virtue and Salvation ; and fo helps
and afTifts the Client, the Servant of God and
Chrift, to make good his Caufe of God and Chrifl:,
* TIenus fum rlmarum, is a claflical and natural Defcri-
ption of the Mind of Man ; and that of a Fool is, his imvard
Part! an likt a brohn VtJJll, Eccluf. xxi. 1 4.
and
DEISM Delineated. i^
and his own Happinefs, againft the Sophiftry C H A P*
and Temptations of the World, the Flelh, and ^^^,
the Devil. ^ ^-n^^
And as he is indeed our Fellow-Labourer in
that Defign of the Gofpel, and no more than an
Afiiflant in that Work of Regeneration, San^ti-
ficacion, and Rlghteoufnefs, that fhews that he
does not do the whole Work ; but that our En-
deavpurs are equally neceffary to aflift him to
efFe6l all that he undertakes for us. Therefore
are we commanded to work out our Salvation
with fear and trembling, from that very confii-
deration that Afliftance from him is prefent, be*
caufe it is he that worketh in us both to will and
do of his good Pleafure. He argues and debates
with us from our own Conceflions, from the
Faith we have embraced ; what manner of Per-
fons it obliges us to be ; and fo by means of our
Faith in Chrift (whom God appointed Mediator
of his PVtll and Pleafure) worketh in us to will and
do according to the Gofpel, which is the Law of
the Spirit of Life : Thus he purifies the Heart
through Faith, and through Obedience to the
Truth, He recals Vows and Refolutions for bet-
ter living, the IViW^ own Ac5ls and Deeds ; and
pleads them afrefli before that Regent {advo-
cating with us below, whilll Chrift advocates for
us above) to fix its natural Inftability and Incon-
ftancy.
There is the Infpiration of Truth, and the
Infpiration of Lies ; one from the Father of
Truth, the other from the Father of Lies : the
firft through the Medium of right Reafon, the
right Mediator -, the latter thro' the Medium of
Inconfideration, Senfuality, and worldly Love.
Thus the Underftanding of Chriftians in general
may, by afking it of God, be faid to be enhght-
C 3 €n^d;
20 DEISM Delineated.
CHAP, en^d^ and to have Eyes open to perceive the Senfc
/^L^ of Scripture, the wonderous things of God's law,
''^ and the practical ufe of the Fear of the Lord,
the faving benefit of Faith, and of the great
Myfter'j of Godlinefs, God manifeft in the Flejh.
And thus the Governors of our Church (as it is
happily at this Day) are aflilled with the Spirit
of Coimfel for giving Advice ; of Knowledge for
diftinguilhing the Ends from the Means of. Rcr
ligion ; of Wifdom for applying the Means to
the End (the principal Senfe of Wifdom in Scri-
pture ; ) and of a found Mind for the Regulation
of their whole Conduft, in their high Sphere of
bringing Minds to Chrift, the great Bilhop of
Souls.
Thus the unconftant defultory Will is more
fix*d and fteady to that which is good \ by the
frequent Importunities, urgent Advices, and re-
peated Suggeftions of this divine Friend, watch-
ing the moilia tempora fandi, and then putting into
the Heart good Defires. Thus good Defires and
Affections are kindled in Prayer ; and Comfort
fprings up in Trouble •, and Chearfulnefs light-
ens the burthen of Duty •, by his fuggefting and
infinuating proper Thoughts and Ideas into the
Mind, at thofe times. And fo the whole Man,
by degrees, becomes a favourite Subjecfl of the
Kingdom of God •, which confifts of Righteouf-
tjefs^ Peace^ and Jo.y in the Hol'j Ghojl ; Jhedding
abroad the love of God upon the Heart, to its great
Joy •, and in the prefent Satisfadion of being
adopted to his Favour, making the Spirit <?/ future
Glory reft upon it in all Joy and Peace in believingy
that it may abound in Hope through the power of
_ the Holy Ghoft. *
* I Pet. iv. 14. Rom, xv. 33.
And
DEISM Delineated. 2r
And is not this an happy Benefit .of Chri- C H A P«
ftianity, to have our natural Powers aided and ^^•
afllfted imperceptibly, and not the leaft compel' '**'^/"^^
Jing alteration offered to them ? Thoughts and
Ideas being kindly whifper'd and familiarly im-
prefs'd, as if they were our own Thoughts and
Ideas, our natural Powers muft be ftronger and
better furnilh'd by having that fuper-addition,
than they are without it. Therefore we are faid
to be Jireiigtbcn'' d with AJighi through the Spirit
in the inward Man to do his Will^ Eph. iii. 15.
and to be able to do all things of Duty through
Chriji that jtrengthens us, Phil. iv. 13. And when
the Spirit, which lufteth againft the Flefh, gets
the dominion over it, the obfequious Members
change their Mafter, and their Work, from Un-
cleannefs and Iniquity, to Righteoufnefs and Ho-
Jinefs.
But what endears it the more to us is, we
have that additional fupervening Aid as much in
our Power, and as conftantly at our Service, as
we have our own natural Powers at our own Ser-
vice, for our good ; and that is by our Prayers
for it, and by ufing that friendly which ufes us
fo. For tho' it is the common Chrillian Benefit
and Effefl of God's Government over us in
Chrift, yet are we as much obliged to depend
upon it in Prayer, and be thankful for it, as in
the natural courfe of his Providence we are bound
to pray for our daily Bread, and be thankful for
that. And as there may be extraordinary Pro-
vidences out of the common courfe in one Cafe,
fo there may, fometimes, be in the other an
over-ruling Determination ; never to be prayed
for, or expeded by any Man.
Whatever therefore we can do by our own
natural Faculties, we can much better do, and
C 3 witli,
£3 DEISM Delineated.
CHAP, with more eafe, by the help of another Power
^^^;^ added to them *, and what we could not naturally
mafter and lubdue, we may, this way, be ena-
bled to accomplifh ; and confequently no Diffi-
culty from without, nor Weaknefs, nor Difincli-
nation from within, ought to be alledg'd againft
Duty *, feeing we are confederate with a Power
that is fuperior to all Oppofition, and can, when
it pleafes, fliew its Strength in our Weaknefs.
For if God he for us, who can he againjl us ? And
when he is duly addrefs'd unto, for the con-
tinuance of his Favour, we can have no doubt
that he who has begun a good Work in us, will per-
form it until the Day of Jefus Chrift. * We are
bid to covet earneflly the hefi Gifts •, the Holy Spi-
rit in ordinary, is now that bed Gift ; and the
way of coveting it earneftly, and improving that
Chrijiian Talent feduloufly, is to be earneft in
Prayer in the Name of Chri/l for it.
For he ftrives with us and for us -, and never
abandons us as long as there is any hope of our
Recovery ; nor is any left to a reprobate Mind,
pad feeling, till by repeated Refufals of his
kindly Affiftance, and obftinate Perfeverance in
Wickednefs, they let him know there is no
hopes of them ; and as foon as they are loft to
all Perfuafion, they are loft alfo to Heaven,
without a Miracle : which will not be beftow'd
upon them ; for as they came into the World a
free Creature,- fo they fhall go out of it again to
the Place of their own chufing. God refpefts
every thing as he has made it, guides and go-
verns it according to its Nature. Nor ftiall any
Grace of his be a Force upon any Man ; nor
will he move in us contrary to, but in concert
♦ PM. i. 6.
with
D E I S M Delineated. 23
with the Movements of our own Powers, norCH AP.
operate inwardly but in Conjunftion with our ,^^^ '
own inward Operations : Notwithftanding he ib ^•^v^^
frequently lays the Thoughts, Opportunities,
and Impulfes to Good before us, by his Provi-
dential ordering our outward Circumftances of
Life.
For as a Graff put into a natural Stock ac-
commodates itfelf to the natural Powers of the
Stock, dwells in, and incorporates with it, not
to deftroy the Stock, or any of its Powers ; but
gradually mends and improves them to the Prd-
dudion of better Fruit ; and by due Culture, and
in time, all is converted into the Nature of the
Graff, according to the Iritention of graffing :
So the Spirit of Chrifi graffed (fuppofe by Bap-
tifm) into the carnal Mind, the natural Stock of
every Man, and afterwards duly cultivated, by
degrees, as it grows to Maturity, draws the na-
tural Powers of the carnal Mind to itfelf ; and
fo you fee the Fruits of the Spirit, * Love, Joy,
Peace, Long-Suffering, Gentlenefs, Faith [that be-
lievethall things, the beft of every Body] Meek-
nejs, 'tefnperance (changing the Name of moral
Virtues into Chriftian Graces, and Humanity into
Charity) flourifhing, where nothing otherwife
would have grown but the contrary Fruits of the
Flefh. And by this appointed Means and Chri-
ftian Culture, of mortifying the Deeds of the
Flelh by the Spirit, wild Fruit is changed into
good, fo good as to be pleafing to God. And
as one is a Regeneration of natural Fruit in a
phyfical Way, fo the other is a Regeneration of
moral Fruit, in a moral Way •, the moral Pow-
* Gal. V. 22, 23.
C 4 ers
24 DEISM Delineated;
CHAP, crs being ftill the fame by Nature (free to Good,
^^^^- as they were to Evil) whilft they are freely led
v^-y^w^^^ directed to better Produd:ions, by the Ad-
vantage of being incorporated with Chrijl their
Head,
And a great Change to moral Effe6ts and
good Fruits may be wrought by this invifible
Origin of being born of the Sjirit^ as in Nature
great Changes are made by the invifible blowing
of the Wind where it lifteth. However it is fo
necefTiry in the Inftitution of God, that there is
no entring his Kingdom, without being born of
that, and H ater. As we are by natural Birth
united to Chrift in one Part of our Nature,
Flelh and Blood, fo by fpiritual Birth the Uol'j
Spirit feems necefTary to unite our Spirit^ the
other Part of our Nature, to God and Chrift by
Adoption : He who is thus joined to the Lord^ is
one Spirit, as before he was one Flefh. And he
that is born of Water and the Spirit, if he is
not quite taken out of the old Stock of the firft
Adam^ yet the fecond Adam Chrift is graffed in
him, or he graffed into that new Stock, to pro-
duce all thofe Alterations for good, which the
old one was deficient in.
The Branches that depend upon the Vine for
Life and Growth, and bearing Fruit and im-
bibing Juices in order to it, can do nothing as to
either, without a vital Abiding in and Commu-
nication with it : And Chrift is the true Vine in
the fame Senfe of imbibing from him, as he is
the true Bread, in the digefting Senfe of his
Dodlrine -, and his Flelh was as much Bread or
Meat indeed, as his Blood was Wine and Drink
indeed, for maintaining indeed that vital fpiri-
tual Communion, in imbibing and digefting his
Dodrine
DEISM Delineated.' 25
Do6lrine (anci holv.ing Communication with theCHAP.
Head, by duly cornaitmorating hn Deaths the ^V.
capilai Doctrine of his Religion, in the Lord's ^^^^'^'^
Supper, that After-Explanation in Fad of eating
his Flefh and drinking his Blood) according to
his own immediate verbal Explication, The
Words I f; "ak unto you are Spirit and Life^ * i. e.
when the Words Vine^ Flejh, Blood, Bread or
Winr are Emblems and fgur alive Expreflions that
cannot, nor were ever intended to fignify Hie-
rali\, the m'>ral, emblematical, not the literal,
is the true Senfe or Spirit of thofe Expreflions :
Jnft as Spirit is oppofed to Flejh, and Letter, in
the Types and Ceremonies of the Jews -, one
kille.th, the other giveth Life, and Meaning.
A s God is the Giver of our Faculties, and
Exciter and Encourager to Good, whatever of
that Nature is the free and wife Product of them,
is, at the fame time, the Gift of God -, and the
Praife and Glory is due to him : Mean time we
fliall not mifs of our Reward for following his
Counfel •, and confenting to be led by it to our
own Happinefs ; becaufe that Good would not
have been done, if God had not bellow'd the
Faculty, the Opportunity, the Motive and Di-
redtion for it. Thus he is faid to give a new
Heart, and a new Spirit, yet he requires us to call
away our Tranfgrefllons in order to make our/elves
a new Heart and a new Spirit, i" There are ma-
ny Expreflions of the" like Import, refolvable into
the like Interpretation.
And as he governs free Agents according to
their Nature, and hinders not the badEffeds that
refult from the Determination of their own
Choice, he is faid in a figurative and foreign
f Job. vi. 63. f Ezek- xvUi. 31.
Senfe
26 DEISM Delineated:
CHAP.^enfe to harden the Heart; whilft he has no
^JlX;^ Hand in it, any farther, than permitting Sin to
^^/^ produce its own Effeds, and operate upon the
Heart, according to the hardening Deceivable-
nefs of its Nature. He never gives any Man up
to a fatal Blindnefs and Hardnefs of Heart, till
he is irrecoverable by Perfuafion and rational
Motives •, Dens fion deferit nift deferentem. Or, in
other Words, Since you have forfaken me, I will
forfake you alfo — Tou have not forfaken me, hut
your own fives, faith the Lord, i Efdr. i. 25.
The comfortable Truth therefore lies in the
Middle between the two Extremes, which have
both had their Run, and prevailed in their
Turns -, the irrefiftable Grace of God, on the one
hand ; and the no Occafion of the internal Aids
of his Spirit, on the other. We ought certainly
to covet earneftly the heft Gifts, and ftrive to re-
gain, as much as we are able, that Degree of
Perfedion of human Liberty, wherein Man was
firft created. Every perfe5f, as well as good Gift
comes from God. He only enjoys Liberty in its
abfolute Perfedtion ; by being immutably free
from allDefeds, and from all Inclination to Evil,
which is a Defedl. That Immutability is pecu-
liar and eflential to the fupreme Good ; nor is
there any good in that Senfe, but one, and that
is God : He is only infallible in Underftanding,
and therefore impeccable in Will ; and neither one
nor the other are communicable to any Creature.
Therefore the Degrees of Good, or Perfedion
of Liberty relative to their feveral Stations, com-
municated to the rational Creatures he has made,
is temper'd with a natural Mutability, or Poffi-
bihty of inclining to Evil, and degenerating from
what they are. Such are all the Angels, fie
(bar get b even his Angels with Folly. The Angels
being
DEISM Delineated. 27
being placed in their Paradife or State of Proba-C H A P.
tion, not as Man was by a primitive Pair and ^^^^
Succeffion, excraduce, but altogether at once in ^-^'v^^
their own produced Perfons, Tome kept not their
firft Eftate ; and they that (land being capable
of falling, are chargeable with Folly, by being
capable of the Folly of thinking themfelves in-
dependent of God, or infallible like him. And
therefore Fallibility and Frailty from Angel
down to Man is continually propt up by various
gradations of Dependency, Recourfes, and Re-
ligion unto God.
Tho' Man, God*s youngeft Son, was endow'd
with Liberty and Reafon a little lower than the
Angels, as much lower as difcourfive Reafon is
to intuitive Difpatch, and choice of Will with a
Tempter, is to one without one, by being fta-
tion'd, for a time, in the midfl: of fenfual Ap-
petites and Objeds, whence more and more
Occafion and Inclination to Evil ; ilill the Li-
berty, fuited to his Station, was perfedl in its
k'md^ having his primitive Inclinations caft and
moulded upright and entire towards Good in de-
pendence upon his Maker, the Author of all his
Happinefs ; that dependent, imitative Image of
himfelf, wherein God had fafliion'd his natural
Liberty and moral Agency with a prevailing
Biafs and Inclination within towards Good, liable
to be altered by nothing but yielding to Sin
thro' outward Temptation; but after yielding
to It, the Biafs turn'd to the other Side, and
made the great Alteration and Disfigurement in
the Image of God -, what was unknown be-
fore, a Temptation from within ever after fprang
up, to folicit the natural Liberty and moral
Agency ; that Temptation from within join*d
to Temptation from without ftood therefore in
the
25 DEISM Delineated.
CHAP, the greater Need of the fupervening, balancing
XV. AfTiftance, and Advocation of the Holy Spirit.
'^^'''V**^ Man had continued in his firft Aptitude and
Biafs, it may be, for many Generations, had not
the I'empter (the firft L-jar and Hypocrite in the
World, and the Father of all Lies and Hypo-
crify fince) fo foon deceiv'd and prevaiPd with
the falfe Pretence of the Knowledge of Good
and Evil, before Lying or Hypocrify, or the
moral Evil of Difobedience were known in the
fublunary World : And by deceiving, 7nurder*d
the Perfedion of his priftine Liberty, and in-
verted the prevailing Biafs of his Conftitution
from Good to Evil. The corruptible Body with
its corrupt Affe(5tions has prefs'd upon, and too
often infulted, ever fince, our Longing and De-
fire after confcious primitive Liberty, and Refti-
tude •, and a native Love of Truth, and a Jtatu-
ral Abhorrence of Falfhood and Hypocrify as
^ our greateft Enemy, (till lives in us, as if every
Man had been prefent with, and Partaker of that
Tranfadlion.
S o far is Freedom to moral Evil from being
the true Liberty of Man, that it is adually his
Weaknefs, Degeneracy, and too frequently his
Servitude and Captivity. He has deviated very
much ever fince from real Good ; which is the
true Objedl of true Liberty ; and flufluated
greatly in Error both about Good, and about
Liberty ; and, becaufe of thofe Errors, there is
a Neceflity for Laws to curb and reftrain the ill
Effeds of them : till the Religion of the Me-
diator Chrijl Jefiis came to Ihew him his true
Good, and recover him to his true Liberty, and
ftrengthen and perfedt him in it, as he grows up
to that greater Perfe<5lion of it, at the Refur-
redion, to a new and better ?ody, called the
glorious
DEISM Delineated. 29
glorious Liberty of the Sons of God ; by its glorious C H A P.'
divine Means, Aids, Motives, and Helps •, to ^^1^
which all are entitled, who embrace it fincerely ; ^-^V^^
and all who rejed, are excluded the Benefit of
any of them.
And what are the Reftraints of the Gofpel
upon the temerity of Man's Choice of Evil, but
perfedl Peace and Freedom to our rational Spirit,
and the compleateft Liberty of Mind that can
be defired in this Life ? And what better verifies
the ancient Obfcrvation of Job -, * Behold the Fear
of the Lordy that is Freedom, and to depart from
Evil is true Liberty ? The Truth of the Gofpel,
that ■perfeSi Law of Liberty^ is that only which
makes Men free indeed.
If therefore the Deifis were indeed true in their
pretended Refpedl:, or confident to the Obedi-
ence of the Law of Nature, they fo much aflume
to glory in, they would gladly come into the
Chrifiian Meafures in earneft ; which glory in
nothing fo much, as in improving Man's Liber-
ty, and increafing his Inclination to perform that
Law.
I PRESENT them with a Paflage from Bifliop
Taylor, " The Cafe of moral Adions and fpi-
" ritual is all one ; for that A6tion is moral
*' which is done in Obedience to a Law •, and a
" fpiritual Adion is no more ; fave only it re-
** lates to another Law, to the Evangelical, or
*' fpiritual Law of Liberty : But in the Nature
" of the Thing, it is the fame ; and one may
*' as well be chofen as the other, when they are
" equally taught and commanded, and pro-
*' pounded under the fame proportionable Ama-
" bility ; and till they be fo propounded, they
* Chap, xxviiit 28.
" are
v^'-V-^.c
30 DEISM Delineated;
CHAP." are not equally Laws. Befides this, the de-
Jjy^ " nying Liberty in all moral Things of Man-
"^ ners, in all Things of Obedience to the Laws
" of God and Man, and the allowing it in all
*' Things under no Law, is a Dt^ftruftion of the
*' very Nature and Purpofe of Liberty. For the
" only End of Liberty is to make us capable
** of Laws, of Virtue and Reward, and to di-
*' ftinguifli us from Beafts, by a diftindt Manner
" of Approach to God, and a "Way of Con-
*' formity to him proper to us -, and except in
*' the Matter of Virtue and Vice, except in or-
'.' der to Reward and PuniHiment, Liberty and
*' Choice were good for nothing : For to keep
*' ourfelves from Harm, from Foifon, and Ene-
** mies, a natural Inftind, and lower Appetites,
" would ferve our Needs, as well as the Needs
*' of Birds and Beafts. And therefore to allow
" it where it is good for nothing, and to deny
" it, where only it can be ufeful and reafonable,
*' and fit to be done, and is given by the wife
** Father of all his Creatures, muft needs be
" amifs." *
I SHUT Up this Head with the Words of the
Apoftle, Heb, xiii. 20, 23, which include the
three Offices of our Mediator, King^ Prophet,
Prieji^ and the inward Aids I have been treating
of. Now the God of Peace that brought again
from the Dead our Lord Jefus, that great Shep-
herd of the Sheep, thro* the Blood of the everlafling
Covenant, make you perfecf in ever'j good IVork to
do his IVill, working in you that which is well-
f leafing in his Sight.
* Dua. Dub. Book IV. p. 752, 753;
CHAP,
DEISM Delineated^
it
CHAP. XVI.
0/ EXTERNAL MOTIVES.
N D E R this Head might be com-c HAP
prehended Example -, which has an XVi.
immediate lively Influence upon ^*^'V>^
fuch imitating Creatures as we are,
kindling in us any laudable A(5lion
that is done before us, fhaming and diflblving
all Objection of Slothfulnefs, or Impradlicable-
nefs. Nor can any Syftem of Religion pretend
to a perfed Example of moral Behaviour but
the Chriftian.
I MIGHT mention the Wifdom, Decency,
Honour, and Reputation of Virtue ; and the
Folly, Bafenefs, Shame, and Odioufnefs of Sin,
as having the Devil for its Author. And the
Author of Chrijlianity as old, &c. fays, " Nothing
•* operates more ftrongly, than the Defire Men
*' have of being in Efteem, Credit, and Repu-
'* tation with their Fellow-Creatures ; nor is it
*' to be obtain'd without afting upon the Prin-
" ciples of natural Juftice, Equity, Benevo-
*' lence*.'* If this is the llrong Principle of Re-
ligion with our Author, Chriftianity inculcates
thofe Virtues far beyond his natural Religion.
I PASS by the Love and Goodnefs of God
in fending his Son into the World ; and the re-
ciprocal Love refulting from the common Gra-
* P. 16.
titude
ji DEISM Delineated.
C H A p. titude of human Nature •, that has been often
XVJ-mention'd before.
^^'^/^"^"'^ I MIGHT inftance the Motive of public Spirit
from the Precepts, of not looking every 07ie on
his own 'Things^ but on the 'Things aljo of others ;
and the Duty of la'jing down our Lives for the
Brethren.
I MIGHT hint at, what is very little men-
tioned, the Beauty and Lovelinefs of Virtute.
Seeing the Scripture becomes all things to all
Men, that it may fave fome ; accommodates
itfelf to all Tempers and Difpofitions ; the Sloth-
ful and Diligent, Sanguine and Cold, Generous
and Difingenuous, Polite and Uneducated ; all
have Motives and refpedive Arguments adapted
to them, to excite them feverally to good
living.
But I felea the EXTERNAL MOTIVES
exciting Hope and Fear, as what chiefly moves
and-affefls human Nature, as we are made ac-
coujitahle Creatures to the Author of our Being.
The Chriftian Hope is eftabiifli'd upon the fure
Bafis of glorious Re-ivards in a future Life ; which
Faith in God's Promife in the Mediator, in whom
all the Promifes are yea, and in him Amen,
from the Fall of Man, is realized into a Subftance
like their own Home, a Pledge of the befl: Rea-
lity and State of Man, a certain Expe6lation of,
and Dependance upon the 'Things hoped for, and
into an Evidence of Things not feen, as operative
and convincing, as if they had been feen ; over-
coming the prefent World, and the word Thing
in it, Death in its word Appearance ; defpifing
alfo Crowns, the fined Thing in it ; and living
above all its delufive Enjoyments, as Strangers,
Sojourners, Pilgrims, ftcadily bending their
Courfe to their proper, and that a better Coun-
try,
DEISM Delineated; 33
try, which had their Hearts, and influenced CHAP,
their Adlions ; as may be feen in the Catalogue ^^^•
of thofe glorious Martyrs and ConfefTors of that ^*^V*^
Recompence of Reward, Heb. xi. And if there
were fuch fledfaft lively Efforts of this Hope
before the Advent of Chrifl:, what abundance
more muft there have been, fince bis bringing
Life and Immortality to light by bis Gofpel ? It be-
ing matter of perpetual Thankfgiving unto f5od
ever fince, for having, according to his abundant
^ercy, begot us to a lively Hope, by the RefurreSlion
of Jefus Chrifi from the Dead *.
Happiness being the uninterrupted Inclina-
tion of our Nature, and Mifery its contrary
Averfion -, the wife Author of our Being has
wrought the Paflions of Hope and Fear in us as
Springs of Ad:ion, and a Spur to Induftry. The
Body might be alive, but immoveable like a
Tree ; the Underftanding would grow languid,
and the Will unadtive, if the other did not
bring in the Obje6is or Things that concern
them to be occupied about. Reafon could have
no concern in Futurity was there neither Hope, *
nor Fear: And what is hope and fear of .Re-
wards and Punilhmcnts but a State of Difcipline
of native Self-love and Prefervation, and of its
Tendency to Happinefs, ar,.' Avoidance of Mi-
fery ? They are the Wings and Sails of the Soul
in her feve'ral Motions. All the Pafiions are
therefore given as domeftick Inftruments in every
body's Hand for perfeding and accomplifiiing,
or degrading and injuring his Nature, juft as
they are applied, or mifapplied ; to the carrying
on the Good and Intereft of the inferior Animal,
or the fuperior Rational Part of his Conftitution ;
* I Pet. i. 3.
Vol. II. D or
34 DEISM Delineated'
C H A p. or both jointly together, in Subordination one
^V^- to the other. Hope and Fear regarding Futurity,^
^"^''^''''^^''^ with all the other Paflions, fpring out of Love^
as will appear a few Pages afterwards -, Happi-
nefs or Mifery, here and hereafter, depend upon
the regular Condudl, or irregular Mifapplication
of our Love. If its fupreme Refpeft is placed
upon God and the Happinefs propounded and
profnifed with him in the Life to come, that
fupreme Good is infinitely abundant to fill up
every Man's Happinefs, being commenfurate to
all his Defires •, and, at one and the fame Time,
to fatisfy the Happinefs of all Men, all together,
without any Envy or the leaft Diflatisfaftion at
their Share ; then all the other Paflions placidly
fall under due Government. But if the fame
Refpedt is fnifplaced, and for fo long as it is fo,
upon worldly Things, which put all together arc
unable to make any one Man happy, and being
limited in their Enjoyment, impoflible to be
pofiTefTed by all together without the Lufts of
Covetoufnefs, Ambition, &c, whence Wars and
Fighting, and all Diforders in Society -, Rebellion
of Paflions againft Reafon and Religion ; and,
without Amendment, everlafliing Mifery. The
Ofiice of Reafon then is not to fufpend their In-
fluence, but diredb and regulate them to right
Objeds ;. and eftimate thofe Objeds by the Mea-
fures of Comparifon, how much our innate De-
fire of Happinefs and Averfion to Mifery will
be affected, and how laftingly involved therein.
And becaufe he knows our Degeneracy, that
as long as we continue in this World we are
more affefted with natural Good and Evil, or
Pleafure and Pain in prefent Senfation, and Be-
lief of that which is future, than we are with
moral Good and Evil, i, e, right or ivrc/ig^ fit
or
DEISM Delineated.'' 35
or unfit ; therefore has he gracioufly made our C H A P.
Duty as to the latter, to be our Intereft as to ^^^i/
Pleafure and Pain, in the trueft and moft lafling ^^■'^V^^
Senfe, wifely and conftitutionly conneding
them together : And in order to move and ex-
cite us to the former, comftionly approaches
and interefts himfelf in us, by Motives drawn
from the latter i a very good Argument that the
Author of Revelation was alfo the Author of
our Nature. But to derogate from thefe un-
queftionable right Motives of Revelation, fo
furely founded in our Nature, is to impeach
God, as if he did not know the Principles
whereof he hath made us; or was not privy to
the Degeneracy, approaching near to a moral
Impotency, into which we are fallen. Tho' Mo-
tives, or Aids, don't alter the nature of Virtue,
yet they fo ftimulate and afUft the weak Nature
of Man, and the ineffedual looking-on Power
of Reafon^ as to render that prafticable and
prompt in Performance, which would otherwife
hardly be feafible.
T o be wholly influenced by prefent Pleafure
or Pain, is to ad not like a moral, but a natural
Agent, or Brute ; but if we duly ufed our Rea-
fon to weigh and adjufl the fleeting, infincere,
and foon after repented Pleafure that tempts to
Sin, with its everlafting Pain hereafter •, or the
Ihort painful Endurance providentially attending
upon Virtue and a good Confcience in this Life,
with the ever- over-flowing Rivers of Pleafure in
that which is to come -, which is moft reafonable,
and moft for the Intereft of our Being to be pre-
fer'd, we Ihould never miftake, nor fail of plea-
fing God •, tho' in our uneducated Underftand-
ings we happen*d not to make out d priori the
Obligations to Virtue from the eternal Reafo.ns
D 2 of
36 DEISM Delin^eatbd(
CHAP- of Right or Wrong ; or not perceive enough
^^''^ the charming. Beauty of its Pradtice from the
^'^"^^"^""^ Relations and Fitnefs of Things, or Perfons.
Becaufe God has been fo exadly careful in con-
fulting the- Salvation of all, in the Revelation
of his Will, as t* affix that, which all under-
lland, ("the Ignorant as well as the more know-
ing) eiernal Happinefs and Mifery, to the Things
that are pleafing, and difpleafing to him. And
he has not only encourag'd, but commanded our
Hope and Truft in the one, aftd Fear in the
other-, as the final EfFe6l and Adjudication of
his Favour and Friendfhip, his Anger and Dif-
pleafure. And it is in this way he commands us
to fhew our Wifdom •, which begins in his Fear,
and is perfeded in his Love.
Earthly Paflions in i:}.^ often overbear
Reafon with R^fpedt to wife Condudl for this
World, much more to the Prejudice of the
Wifdom that is from above ; Hieroicks repre-
fents the Mind carried by its Paflions inclining
to Sin, like fo many Weights of Lead hanging
upon it, wo-Trip tkti yMvt^tffiv VTOfipereii "T^pog k«-
iuccv. A IVeight which the Apoftle advifes to lay
ajjde. And therefore there ought to be the
greater Weight of more precious Things to poife,
apd recover it out of that finking Condition,
viz. the exceeding WEIGHT of Glory. I'he
Duration and. Greatnefs of REWARDS and
P'UNISHMENTS hereafter are revealed ac-
cordingly from Heaven to be an Over-balance for
the irregular Paffions of this Life ; that no
Hope, nor Fear, Joy, nor Suffering, Love, nor
Hatred, may ftand even in the Scales with what
is- to come ; but be weighed down always ex-
ceedingly, with the exceeding arJ eternal PFcigbi
of Glory, Sind ihh Counter-balance of what is to
'^' come
DTSI-SM Delineated. 37
come when this fhort Life is ended, from anta- C H A P.
gonift Objects certain to our Belief, is that which. ^^J[v*
is ordained of Heaven, beyond all the Rules of ^'"^"'^'^
human Philofophy, for fecuring the Trant[ui]lity
of Life. And thefe being adjufted to oirr-pre-
fent Nature, af; a prefent neceiTary ' Difcfpline,
are not only true genuine Motives, but fo abfo-
lutely neceflary, that there wduld be very little
Consideration of our Ways; lefs VirtaeV and no
Endurance of Difficulties for its fake, without
thofe Sandions to the Laws of it.' .\
That fome Virtuous fhou'd fall fhort and
be difappointed of the external Favour and Blef-
fing of God in this World, is intended to pre-
ferve our Faith in another^ in due Health and
Vigour, by keeping up its Pulfe in a breathing
Exercife after a better State of Things : For, if
every righteous Perfon was to be infallibly pro-
fperous, and exempt from the common Hard-
fhips and Oppreffions of Life, Virtue would be-
come a worldly percenary Thing. Where would
Patience, or Trial of Perfeverance, or Vidory
over the World appear, or the particular Crown
for fuffering wrongfully be look'd for ? If no j||k
righteous Perfon was to be profper'd, but wholly tBf
and univerfally neglected, where would be the •
Appearance of Providence left for fuccouring
fuch in Diftrefs.'* But if fome Care, and very
often fignally too, is taken of them here, that
is ample Confolation, there will be more taken
of them in an after-State. Therefore are they
required to caft the fure and fcedfaft Anchor cf •
their Hope^ within the Vail*, to enable them to
ride out the Storms, and ftem the Tide of world-
ly Affeiflions and Defircs impetuoufly rolling
* Heb. vi. 19,
P3 this
38 DEISM Delineated.
^ YVT ^' ^^'^^ ^^y ^"^ ^^^^ ^^y ' ^"^ ^^ make that their
ijryr^ Scedfaftnefs, /^^/ their Stand to Perfeverance,
holding the PoJfeJJlon of it immoveable *, becaufe,
the Things themfelves are fo, having God, not
Man, for their Builder and Maker-, whereas
Hope in the uncertain future Things of this
World is but a Name, and the Pofleflion* of
them little better. St. Paul exercifed himfelf in
this very Hope to keep a Confcience void of Of-
fence -j- ; and the Ground of living foherly^
righteoufl'j^ and godl'j in thn prefent World is laid
in the fame %.
Besides, if God in his great Condefcention
to our future Happinefs, and to our prefent Im-
perfedion and Ignorance, wherein it really con-
lifts, has made his Laws and Commandments fo
many DireAions and Qualifications for it, in the
future Fruition of the Society of himfelf, and of
good Spirits : And if that is the real Defign of
prefent Obedience to the fociable Laws of Vir-
tue •, why fhould we forget the Defign, whillt
we are pradlifing the Qualification ? If the Com-
mandments are Direciiom to our Happinefs, it
muft neceflarily follow, That in keeping of them
there is great Rezvard.
Wise Men {hew their Wifdom generally by
beginning at the End of the Adion. The efcaping
the Pollutions that are in the Worlds and heiyig
made Partakers of the Divine Nature \ the clean-
fmg ourfelves from all filthinefs of Flefh and Spirit^
■ and the purifyng ourfelves as God is pure^ are
committed to the Efficacy of this hope ||, in
Promifes, exceeding great and exceeding pre-
cious i for which caufe we are laid to be faved
• Heh. X. 23, t uicfi xxiv. 15. X Tit. ii. 13.
y z Pet. j. 4. z Cor. vji. 1. i Jokjiiii. 3.
h
DEISM Delineated. 39
h^ it *. Why then fliould any be induced to fuf- CHAP,
pend their Hope in another Life, whilfl they are ^^^^•
doing the Will of God in this? It is to all in- ^'"^'V^*^
tents and purpofes invidioufly taking away that
Spring of motion, which the Confticution of our
Nature and the Wifdom of God have put into
us towards virtuous Living, and then bantering
and bidding us move in the ways of Virtue,
heartlefs, and unconcern'd ; which is the fame
thing as to (land ftill. That Man was at firft
made prone to Good, appears from the firll Law
or Covenant, whereof Punijhment is only ex-
prefs*d as the Sanflion. But flnce the great
Change in his natural Tendency to Evil,
REWARDS become neceflary to be exprefs'd
as a Sandion of the fecond Covenant, to animate
and recover him to his Good ; and likewjfe
PUNISHMENT, to awaken his Confideration,
that he might not imagine that the zvhole of his
Evil confifted in miffing that Reward.
Whereas it is the important Concern we
have in the final liTue, and everlafting Refult, that
interefts us fo much in the Ways of Virtue -, and
the Hope of the Prize fet before us, that quick-
ens us in the Race, and gives Caution to our
Feet. The Author of Chrijiianity as old\ &c.
acknowledges -f "the Spring of all the Adions
" of the Creatures is their own Good : We love
" God, fays he, from i John iv. 19. becaufe he
*■'' firft loved us ', and confequently our Love to
" him will be in proportion to our Senfe of his
** Goodnefs to us.'* Yet, according to his ufual
Fairnefs, fhamefully mangles the Argument of
the Apoftle, and fupprejfes the Senfe of the di-
vine Goodnefs, the very IVIeaning of the Words,
^ 'Rom. viii, 24. f Pag. 13.
D 4 which .
40 DEISM Delineated.
CHAP, which he would have every body elfe infenfible
^Jlfl^of, as well as himfelf: If you aik the Inftance'
"''^"^of God's firft loving us, the Apofile had de-
dared it juft before, ver. 9, 10. In this was
manifefted the Love of God towards us, hecaufe that
God fent his only begotten Son into the IVorld, that
we might live through him. Herein is Love, not
that zve loved God, but that he loved us, and fent
bis Son to he the Propitiation for our' Sins. That
Goodnefs of God in (hewing us our own Good,
the only way to his Favour, and our own Hap-
pinefs, js indeed intended of him, to be the true
Spring of our Duty and Obedience to him.
But this Source of Virtue in loving God,
and keeping his Commandments, is utcrly re-
je<5ted and defpifed by all thofe of our Author's
Sentiments. They maintain the Sufficiency of
Reafon to find out every Virtue, and all the
Ways to God's Favour, independent of any ex-
ternal Revelation from him; and likewife the
Sufficiency of Virtue for its own Reward -, " that
*' rational Aiiions carry with them their own Re~
" ' wards, and irrational their Punifhment : ** That
the attradive Beauty and intrinfick Excellence of
Virtue is fufficient Inducement to pradice it;
without any Eye to Self- Ad vantage, or' .the ex-
ternal Motives from Revelation.. But how con-
trary to thefe are the Sentiments of Mr. Locky
who was a Bigot to nothing but Reafon ? " How,
" fays he, haih this one Truth [the Refurredion
*' and Afcenfion of our Saviour] chang'd the
*' Nature of things in the World? and given
■*' the Advantage to Piety overall that could
**' tempt or deter Men from it. The^Philofo-
** phers indeed fhew'd the Beauty of Virtue :
*■' They fet her off fo as drew Mens Eyes and
" Approbation to her : But leaving her unen-
" dowedj
DEISM DELiNEATifii 4f ^
<* dowed, very few were willing toefpoufe her.C'H aTv
" The generality could not refufe her their Efteem ^^^
*' and Commendation; but ftill turn'd their ^''^^'^
" Backs on her and forfook her, as a Match noE
'* for their turn. But now there being put into
*«. the Scales, on her fide, an exceeding and im-
** mortal fVeight of Glory -, Intereft is come about
" to her, and Virtue now is vifibly the mod en-
" riching Purchafe, and by much the beft Bar-
" gain. That fhe is the Perfedlion and Excel-
" lency of our Nature ; That fhe is herfelf a
" Reward, and will recommend our Names to
" future Ages, is not all that can now be faid of
" her. 'Tis not ftrange that the learned Hea-
" thens fatisfied not many with fuch airy Com-
" mendations. It has another Relifh and Effi-
" cacy, to perfuade Men that if they live well
** here, they fhall be happy hereafter. Open
*' their Eyes upon the endlefs unfpeakable Joys
*' of another Life ; and their Hearts will find
" fomething folid and powerful to move them.
" — Upon this Foundation, and upon this only,
" Morality Hands firm. — This makes it more
*' than a Name*.'* " Tho' human Law-givers,
** fay the Author of Chrijlianity as old, &c. are
" forc*d to have recourfe to Punifliments, which
*' are not conneded with the things they forbid •,
" yet a Being of infinite Power is not thus ftrait-
'* en'd, but may make one the neceflary Confe-
" quence of the other : And indeed how can it
" be otherwife, fince Good and Evil have their
** Foundation in the efiential Diiference of
** Things, and their Nature is fix'd and immu-
" table : And confequently our Happinefs de-
*' pends on the intrinfick Nature of the one, and
" pur Mifery on the intrinfick Nature of the
* Reafinabl. of Chriji. p. 287, ^c.
" other."
^z, DEISM Delineated:
^ XVI ^ " °^^^^ **" ^^^^ fliews his true Sentiments^
it^,^^ notwithftanding his occafional mention of future
Rewards and Punilhments, that hereafter no po-
fitive Rewards or Punifhments are allotted to
Mens Adions, but that the natural Confequence
of thole Adions in the inward Senfe Men have
of them, is the fole and only Reward and Punilh-
ment ; which will be confidered afterwards.
These muft be acknowledged highly refined
Principles of Virtue ; fublime foaring Notions,
calculated rather for the Admiration, than the
real Praftice and Service of it ; to attract and
engage the Minds of Philofophers o«/y, and over-
look and difmifs every body elfe from being
Followers of it. He that can receive ity let him
receive ii. If the Promife of this Life added to
that which is to come effedually induces but few
fincere Votaries ; the Number muft be greatly
diminilhed, if the future World muft be thrown
out of Confideration, and denied its proper In-
fluence ; which is fo peculiarly appropriated
to fecure and promote its Pradice in all its
Branches.
I T muft be confefled likewire, That thefe
Sentiments, fuch as they are, are perfedly con-
fonant to the Syftem of modern Deifm. For, if
the future World, and our happy or unhappy
Condition there, can only be known by Reve-
lation, it muft be inconfiftent with their recom-
mendation of Virtue, to admit of Motives drawn
from thence, as long as they rcjeft Revelation.
The wiccy Earl of Rochcfter fpoke their Senti-
ments at once, " That they were equally difre-
" gardful of Rewards, as Punijhjnenii ; one as
"• too high to attain by our flight Services ; the
*' oiher. too extreme to be inflided for Sinf."
* Pag. 21, c 2. t '^"'"^ Pi^Jf^i^s of kh Life, p. 54.
The
DEISM Dfuneated. 4%
The Vulgar of the Heathen World feem to have CHAP;
had much the Advantage over moft of their ^^J^ij
Philofophers in this matter. They for the moft '^•Or^*'
part tenacioufly believed a future State, where
the Wicked in general were to be puniflied, and
the Good rewarded ; tho* the Particulars of it
were as ridiculous, as Poety could invent it: Still
the Thing, in its confufed Notion, had an In-
fluence upon their A<5tions. Whilft their Philo-
fophers made a fhift to difpute themfelves very
cunningly out of the Belief of it: Conjedlure
and Problem was all the Certainty they had to
rely upon, which had no more Influence than a
Dream. S omnia funt non docentiiy fed optantis i|.
They could fhew their Eloquence faft enough in
^raifing Virtue, whilfl: they left the Pradice to
the Vulgar, and made good the Saying, V'lrlui
laudatuVy i^ alget.
Thus Sadoc the Founder of the Sadducees, giv*.
ing Ear to his Mafter Jniigonus, " who often
*' inculcates to his Scholars, that they ought not
*' to ferve God in a fervile Manner with refpeft
*' to the Rewards, but out of the filial Love
*' and Fear only, which they ow'd unto him,
•* inferred from thence, that there were no Re-
** wards at all after this Life, no Refurredion,
** no future State, but all the Rewards which
" God gave to thofe who ferved him were in
« this Life only. * "
The primitive Epicureans^ tho' they denied
Providence having any concern with the prefenc
World, yet declared their Adherence to Virtue
for the fake of the Delight and Pleafure of it.
The Sloicks admitted Providence in part, and
Fate in. part ; but when Pain and Suffering hap-
II Cicero. * Pridfaux't Cgnneftion, Vol. II. P. i. p. 68.
pcn'd
^4 DEISM Delineated.
CHAP. pen'd to Hand between Virtue and its own folc
•XVI. Reward in this Life, and offered to reflify their
^^'^''^^ Notion, and place their unfupported Heroifm
fomewhere' elfe, they were forced to fly in the
Face of Nature, and deny with Tears in their
Eyes, and aking Hearts, That Pain or Suffering
in this World was any Evil. The Cafe of Poffi-
donius is well known.
And as nothing can be a Support under Evil
but the Hope of after-Good, their Dirtrefs was
very pitiful in the want of Revelation to- afTure
them of that after-Good. For the Hopes of that
after-Good is a Balance to the Evils, Misfor-
tunes, and Inequalities of Life prefent ; and the
proper Recourle to and Anticipation of that,
brings the Happinefs of xhM Life upon a Level
and Equality. - " Thofe jufl: Meafures (fays
" Mr, Lock) of Right and Wrong, which Ne^
*' ceflity had any where introduced, the Civil
*' Laws prcfcribedi or Philofophy recommend-
*' ed, flood not on their true Foundation?.
*' They were look'd on as Bonds of Society and
*' Conveniencies of common Life,- and laudable
** Pradices.' But where was it that thtxr Obli-
*^ gation was thoroughly known and allowed^
>* and they ■ received as Precepts of a Law ; of
** the higheft Law, the Law of Nature ? That
*' could not be without a clear Knowledge and
" Acknov»^lcdgment of the Law-maker, and the
*' greaf Rewards and PuniJbmenlSj for thofe that
" would or would not obey them, i" "
But when St. Paul addreffed his Audience,
at Aihi'ns, which cc/hfifted of thefe two fort of
Philoibphcrs !|, he infinuates not one Word into
their darling Notions of the Beauty of Virtue-,
-.f Rcokiidbl.'-of ^jriji. p. 275. fi Aas T(\'\i. i8, i^c
or
DEISM Delineated; 4J
or its Self-competency for a Reward ; nor yet^ ^ ^l^lJ
exhorted them to Repentance from the Bafenefs v^-J^^
and Turpitude of "Vice ; but from the folid ^'^
Topicks of ReHgion, the Confideration of God
as Makg-, Benefador, and Judge of the World
in Righteoufnefs ; acquainting them with the
particular Perfon, Jefm^ ordain'd to be the final
Punirtier, and Rewarder of Mens Adlions ; and
therefore were commanded, in his Name, to
Repent ; upon the Affurance given of that Ap-
pointment, from God's raifing him from the
Dead. This was adding the Knowledge of the
Saviour of the World to the true Creed of Natu-
ral Religion, viz. That God is, and that be is a
Rewarder of thofe that diligently feek him. .''
A Creed undoubtedly derived down upon
the World, from the Original Promife of the
Mediator, And they, before the Flood, who
diligently came to God, and worihipp'd him in
Virtue of the; Second Article of it, worihipp'd, in
elFed, in Virtue of the Mediator, through whom
God made himfelf, according to the Intent of
Promife, a Rewarder of thofe who walk'd in his
ways ; and confequently a Punifher of thofe who
did not : and to convince the Ante-diluvian
World, that he, the Lover of Virtue, and not
Virtue itfelf, was the Rewarder of its Servants,
tranflated Enoch to himfelf ; a Demonftration
that another World, not this, was, from the
Beginning, intended to be the Reward of that
Faith in God, and that Righteoufnefs which
flowed from it. And Job after the Flood, with-
out any exprefs Prophecy to revive and fupport
the Fairh of that Promife (which was the Intent
of Prophecy * in virtue of the Tradition of it,
* As the prefent Bifhop. of Salisbury has excellently made
appear.
was
%^ DEt8M Delimeated:
CHAP, was accepted of God, and had that Confidence
^^^^^I. in his Redeemer as to expe6t f the Refurreftion
^•^v^^ Qf i^ig Body from him. So that as Prophecy
went out from the Beginning, to one Lineage,
wherein it was to have its Accomplifhment in the
aflual Appearance of the Mediator ; fo the Tra-
dition of it went out alfo from the Beginning to
all the reft of the World ; and God is no Re-
fpefler of Perfons, but in every Nation he that
feareth him, and worketh Righteoufnefs in con-
fequence of that Faith, is accepted of him.
In the firft Covenant God is exprefly men-
tioned as a Punifiier, which implies a Rewarder i
in the fecond exprefly mention*d as a Rewarder :
^he IVages of Sin is Death, but the Gift of God
eternal Life through Jefus Chrifl. Man being for
the Tranfgreflions of the firft Covenant under a
State of temporal Punifliment, the mention and
Belief of God as a Rewarder was moft wanting,
and agreeable to human Nature, to recover the
Balance of the Paflions to their primitive Sub-
miffion to Reafon. That Speciality of Belief,
as neceflary to Religion, as the general Perfua-
fion that God is, direcflly leads to, and implies
Rewards in a future Life. For, if God does
not in Fadl, always reward his Servants in this,
it demonftrably follows that he will as afluredly
do it in another World, as that he exifts. Many
of the better Philofophers, as Socrates, EpiElC'
tusy who joined Profit and Self-advantage to Vir-
tue, and made them infeparable in the Iftue,
and in the Care of the Gods, feem to have been
Retainers to this very Faith, ylrian upon the
latter argues, *' That if Piety and Profit did
•f- Sec this dfarly made out in the fame Book, by the fame
Author.
" not
DEISM Delineated* 4^
** not go together, Piety would be prefervM in C H A P,'
" none ; the Reafon is, becaufe nothing is fo na- ^^ii.
** tural to us, as to affed and purfue our own ^■''VV'
•' Advantage ; fo that if you place what is holy
•' and juft in that which profits, you preferve
•' them •, but if you feparate what is honed from
" what is advantageous, you deftroy what is juft
** and honeft, as being weighed down by Pro-
*' fit *." Socrates is reprefented by Cicero de
Leg. I. as openly detefting thofe who firft di-
vided the Profitable from the Hfoneft, and thought
that Gain was not confined to the Bounds of Vir-
tue, becaufe he held that Dodlrine to be the
Source of all Crimes.
How very falfe therefore, as being fo very
unnatural, is the Religion of modern Deifts ?
Who are fo romantick in their Commendations,
and pretended Purfuics of the Beauty and Charms
of Virtue, as to efteem the Motives of Profit,
Self- Advantage, or future Rewards, mean, for-
did, and fervile. And as this faulty Notion is
fyftematically efpous'd by a much more confi-
derable Pen, than the Author of Chriftianity as
eld, &c. I proceed to confider, and refute his
pernicious Sentiments, from the Nature of Things.
This very Author acknowledges, " The Sum of
*' Philofophy is, to learn what is jufi in Society,
" and beautiful in Nature, and the Order of the
" World t."
They are chiefly contained in the famous In-
quiry concerning Virtue. ** Nor do we i^y, that
" he is a good Man, when having his Hands tied
** up, he is hinder'd from doing the Mifchief he
" defigns, or (which is in a Manner the fame)
*Lib. I. cap. 27. Lib. II. cap. 22. Lib. III. cap. 3.
f Charail. Vol. III. pag, i6i.
when
4^^ DEISM Delineated;
CHAP." when he abftains from executing his ill Pur-
^^L, " pofe, thro' a Fear of fome impending Punifh-
^^*^^ " ment, or thro* the Allurements of fome exte-
" rior Reward. || " This noble Author makes
the Goodnefs or Illnefs of Man to depend upon
his Affeolion ; who then only, as it afterwards
follows, " is fuppofed Good^ when the Good or
" 111 of the Syftem to which he has relation, is
*' the immediate Objefl of fome Paflion or Affec-
•^ tion moving in him.'* " Whatfoever there-
*' fore is done which happens to be advantageous
•' to the Species [or Publick] thro* an Affedion
*' merely towards Self-good, does not imply any
" more Goodnefs in the Creature than as the
" Affeftion itfelf is good. Let him, in any Par-
" ticular, a6t ever fo well, if at the Bottom ic
*' be that felfilh Affedion alone which moves,
" he is in himfelf ftill Vicious. Nor can any
*' Creature be confider'd otherwife, when the
" Paflion towards Self good, tho* ever fo mode^
*' rate^ is his real Motive in the doing that, to
" which a natural AfFe<5tion for his Kind ought
*' by right to have inclined him * '*
So that Self-Affedlion or Confideration of
private Good or Intereft, tho' ever fo moderate,
tho' confident with, tho* fubordinate to the Good
of others, and the Intereft and Advantage of the
Publick, muft not be admitted at any rate, as
a Motive to ferve the Publick •, but rejeded as
vicious, ill, unnatural, depraved. And the good,
natural, juncorrupt Motive for ferving others and
the Publick, muft be drawn from Afieftion to
others and the Publick only, under the Witnefs
and Infpe6lion of the governing Mind, or Deity ;
that this gives Denomination of Viriuey Worthy
II CharaSl. Vol. II. pag; 21. *Pag. 25.
Honejl'^j
DEISM Delineated; ^^
Honeji'j^ Integrity , Rights Moral Beauty, Order ^ CHAP.
Harmony^ Sec. And cohfequently that pradtifing ^VI.
upon the Motive of Self- Advantage, or private ''*^^^*''"'**^
Good, muft be the reverfe.
*' Now, as to the Belief of a Deity, and how
" Men are influenced by it ; we may confider,
" in the firfl Place, on what Account Men yield
*' Obedience, and a6l in Conformity to fuch a
" fupreme Being. It muft be either in the Way
*' of his Power, as prefuppoling fome Difadvan-
*' tage or Benefit to accrue from him : Or in
" the fVay of his Excellency and JVorth, as think-
*.' ing it the Perfedlion of Nature to imitate and
" refemble hitn. If (as in the firft Cafe) there
*' be a Belief or Conception of a Deity who is
*' confider'd only as powerful over his Creatures.
*' and enforcing Obedience to his ahfolute JViU
'* by particular Rewards and Punifhments ; and
" if on this Account thro' Hope merely of 7?*?-
" ward, or Fear of PuniJJjment, the Creature be
" incited to do the Good he hates, or relirain'd
" from doing the 111 to which he is not other-
*' wife in the leaft Degree averfe ; there is in
" this Cafe no Virtue, or Goodnefs wbatfo-
«' ever f."
Again : *' Nor can this Fear, Hope [of fu-
*' ture Punifliment, or Reward] ccnfiji in reality
'' with Virtue, or Goodnefs •, if it either ftands
*' as ejfentidl to any moral Performance, or as a
'* confiderable Motive to any Aft, of which fome
*' better Affedion ought aloyie to have been a
'' fufficient Caufe. It may be confidtr'd withal,
" that in this religious fort of Difcipline, the
t C^^r«<^. Vol. 11. pag. 54, 55,
•Vol. II. E *^ Principle
ro DEISM Delineated.
CHAP. " Principle of Self-Love, which is naturally fo
XVI. 44 prevailing in us, being no way moderated or
^""^^^ " reftrain'd, but rather improvM and made
" ftronger every Day by the Exercife of the
" Paffions in a Subject of more extended Self-
" Intereft •, there may be Reafon to apprehend
" left the Temper of this kind fhould extend
" itfelf in general thro' all the Parts of Life.
" For if the Habit be fuch as to occafion, in
" every Particular, a ftrider Attention to Self-
" good and private Intereft, it muft mfenfii;ly di-
" minijh the Aftedions towards publick Good,
" or the Intereft of Society ; and introduce a
*' certain Narrownefs of Spirit, which (as fome
" pretend) is peculiarly obfervable in the de-
" vout Perfons and Zealots of almoft every re-
*' ligious Perfuafion l|."
Here are, feveral Things fuppofed ; That the
Deity influences Mens Aflions but two Ways,
by the Way of Power, or by the Way of Ex-
ample. Yet afterwards, in order to give the Pre-
ference to 'Tbeifm above ^theif?n, he admits of
another, the Infpe^lioji of the fupreme Being for
producing the Sha7ne of 111- doing, and the Ho-
nour of Well-doing, in this -prefent Life *.
The Deiftical Scheme will admit of no higher
End of the Deity's being Speflator of human
Adion : Becaufe the Shame and Honour to be
divulged hereafter in Retrofpe(5t to paft Beha-
viour here, fuppofes a folemn Judgment to come,
which neceflarily moreover fuppofes pofuive le-
gal Rewards and Punifhments (for what Occa-
fion for a Judge to diftribute Rewards and Pu-
ll QharaH. Vol. I!, pig. 57, 5 S. * Jhid. pag. 57.
nifhment?,
DEISM Delineated. 51
nifhments, which, according to them, are andCHAP.
can be no other than the natural Confequences of li^-^
Virtue and Vice ? ) And as pof.tive legal Rewards ^^"^
and Pu nifhments cannot influence, becaufe they
can't be known without Revelation ; as long as
they rejeft this, they can do no lefs, confiftent-
iy with themfelves, than reje6t the Influence of
the other *, and fo confine Shame and Honour
refuking from that Infpedlion to this Scene of
Things only : where, I am of Opinion, it will
have no Influence upon private Adions, but up-
on a Suppofltion of their being brought to Ac-
count in the open publick Judgment declar*d by
the Gofpel.
H E allows of the Influence of the Deity by
way of Infpedtion to the End mentioned ; and
alfo of Example in Benevolence and Beneficence,
as the only genuine virtuous Spring of A(5tion,
as far as the Confideration of Deity has any
Share in it : And difallows the Influence of his
Power^ as the Oppofite of it. But then he fliould
not have connected to that Confideration, as he
does. Rewards and Puni/hments. For all the Ideas
of them, with refpeft to their taking place, are
relative, not to Power, but to Jujlice : And in
order to depreciate the Motives that are virtu-
oufly and dutifully drawn from Rewar(?s and Pu-
nifhments, he places the Deity in a quite diffe-
rent Afpeft before thofe who make ufe of thofe
Motives, than what they behold him in, who are
actually influenc'd by them.
They don't at all view him in his Pidure of
Po-zver^ pxercifing an ahfolute Will, or enforcing
Obedience by particular Rewards and Punifh-
ments. "Who but a Deiji has fuch an Idea of
E 2 God,
52 DEISM Delineated.
CHAP. God, in his reveal'd Will ? No, they look upon
^"^hj his Will, not as abfolute, or capricious, but as
^''^'^*'''^ governing by the Reafon and according to the
Nature of Things, as has been fhewn -\ ; and
that his -partifular Rewards and Punifhments flow
from his Wifdom and Goodnefs, and will be duly
put in Execution by his Juftice. The previous
denouncing fuch Sanftions is a Contradiction to
an arbitrary Will ; becaufe it gives every Body
an Opportunity to a6l fo, as to efcape any ill
EfFefls from fuch a Will. Whether there is in-
deed Virtue and Goodnefs, which he denies to
be in A6tions influenc'd by fuch Motives, will be
confider'd in its Place,
He 'fuppofes further, that Self-Affe£lion or
Regard to private Good in this World, being it-
felf a vicious Motive with Regard to ferving the
Publick and confulting the Good of others, as
he had maintain'd before || -, fo here % the Exer-
cife of that Self-Love improved-and made ftrong-
er in a Subjefl of more extended Self-Inter efl, /. e.
future Reward in another World, fpoke of in the
Paragraph before, has a Tendency to diminijh
the Affeoiions towards Publick Good or the Intereji
of Society : And he confirms this by the Exam-
ple of the Narrownefs of Spirit obfervable in de-
vout Perfons and Zealots of every Religion. I
ihall not anfwer for every devout or zealous Per-
fon even of the Chriftian Religion, becaufe fe-
veral exert a Zeal without Knowledge where to
place it, or Prudence when to ufe it ; and there-
fore the Fault is wholly in them, if they are
found wanting in that, or any Inftance of Mora*
■\ Throughout Vol. I.
H CharaH. Vol. II. pag. 25. J Bid. pag.'58.
lity,
DEISM Delineated.' 53
lity, and not in the Chriftian Religion, which CHAP,
infpires the contrary. ^^J^
To the reft of his Aflertions I anfwer, and
hope to make appear both from the Nature of
Things, and from the reveai'd Will of God,
Tbai moral Obligation is founded upon Self- Affe5lion
or Regard to ■private Good^ influenced and direct-
ed by the /Authority of God as its Bafis. And that
the Practice of Morality is primarily^ and mojl
Jlrongly influenced from Motives and Confidcrations
of the Good and Happinefs^ of the Agent.
By SELF-AFFECTION I mean the Affec-
tion a Man regularly has, or ought to have for
himfelf, in the compleat Senfe of Self. As the
main Duration of his Being lies in Futurity^ his
chief Good or Happinefs, or Confideration of
Self muft therefore lie there- *, which he is to love
and regard as the ultimate End of his A6lions.
The Nature and Kind of his Good and Happi-
nefs muft be according to the Nature and Kind
of his Being. If that is complex in the Union
of Body and Mind now, it will be more perfedl
hereafter in the greater Perfedlion of both of
them : If the Mind confifts of Faculties fuited
to the Perception and Enjoyment of Good (fup-
pofe Underftanding, Will, and Affedions) there
muft be relative Objedls fuitable to thofe Facul-
ties both here, and hereafter.
In order to enjoy Happinefs here and here-
•after, our wife Maker has accordingly confti-
tuted us reafonable, fociahle, accountable or reli-
gious Creatures. To confider.the Relations we
ftand in, regulate our Affedtions, diftinguifh na-
tural Good from moral, true Happinefs from
E 3 falfe.
54 'DEISM Delineated.
CHAP, falfe, fhort Pleafure or Pain from what is laft-
^^^- ing and more concerning, in order to reform and
^''^^^"**''^ regulate the Elefiion of the Will, and fuperin-
tend all Acflion to the ultimate End as fociahle^
made to enjoy our Good not folitarily, but in So-
ciety, both in this World and the next ; and being
made fenfible of the fame, we are imprefs'd with
natural Love and Affedion to Society, as well
as to our private Selves^ as we are Accoujttable
and [Religious : We fubmit our Reafon to his
who gave us our Being with our Reafon, in cafe
he has truly revealed any Directions to our ul-
timate Happinefs, which we could not otherwife
have found out ; and think ourfelves bound to
underftand, and do his Will, and be affeded
with the Sanations he has annex'd thereto.
Man then being conftituted to enjoy his Good
or Happinefs in Society, his Good, as a fociable
intelligent Agent, muft be implicated with, and
conne5led to the Good of others, intelligent of
their Good as we are of ours ; our Mores or
Manners refpefling their Good, the Rules and
Diredions concerning it, in Conjunflion with our
own, makes it moral Good ; and others being
fenfible of that Communication with and Refpedt
had to them, gives it the Idea of Good,
But all that NecefTity, Force,Compu]fion being
fet afide, which fubvert the Liberty of the Will,
and for that Reafon are Contraries to Virtue and
Morality, the Qualification ; and no Jefs fo to
Happinefs itfelf, v/hich is the End. Since Hap-
pinefs fo much depends upon the Choice of the
WiU, that if it was forc*d upon, it* would infal-
libly difguft a free Agent : it remains that Vir-
tue and Moriility mult be the Choice of the Will,
and
\-o/^^
PEISM Delineated. 5^
and Purfuit of the Affections, as well as the Dif- CHAP,
covery of the Underftanding. The Qijery then ^^^'
is, .what obliges or induces to this moral Good •,
or, upon what Foundation ultimately, is the
OBLIGATION to it laid ? and what /^z/m
it being laid ? and confequendy what is it that
primarily, and mod ftrongly moves Man to it ?
The true Anfwer, I prefume, is Self-AfFe6lion,
or the Regard the Man has to his main Happi-
nefs, as his ultimate End. And this will appear
vVhether the Motive is drawn (i.) from Affedion
to Society or the Publick. Or (2.) from the Rea-
fon or Relation of Things. Or (^.) from the
Command of God. The Obligation may be
confider'd externally, as propounded to the
Mind ; or internally, as laying hold of the
Will, caufing its Eledion, and ftimulating to
Aftion.
I. In cafe the Motive is taken from Affec-
tion to the Publick, or the Good of others. That
the Will may not verge the wrong Way, nor
Reafon be guilty of Overfights thro' the Cor-
ruption of Nature, we are provided with natural
.Injiinofs and AffeBions^ to prompt the Reafon and
folicit the Will to the doing beneficent, kind,
and humane Aflions. And where we are the
mofl obliged in the Reafon and Relation of
Things, there the Affedion is the ftrongeft,
proportionably to the Nearnels of the Relation.
,So that fome Adions of the grcateft Confequence
to Society are fecured by three Laws, and the
Performance induced by as many Motives. Pa-
rents, for Inftance, are obliged not to he hitter to-
wards their Children by Inftind:, by Reafon, and
by the Law of God ; fo, that of honouring Fa-
ther and Mother is founded in all three. The
E 4. Affedion
56 DEISM Delineated.
CHAP. AfFedlion lefifens as the Sphere or Circle enlarges
^^^- from the neareft to felf^ to the outmoft Circle of
^^•^V^all, all Mankind, which is ftill SELF at the
fartheft Diftance ; and tho' Man is reftrain'd
from the commerce of Beneficence by the limi-
tation of Power, yet he is indefeafibly entitled to
the Benevolence of the Mind, and to all the good
Effedls of that, as Opportunity offers. To be
. defeflive therefore in, and infenfible of the obli-
ging Inilinds of Nature in the nearer Spheres
within our Power, is a greater Crime than to be
defedive in the remoteft, and fuch a Violation
of the Law of Nature, as to be "joorfe than an In-
fidel -, for that is a TranfgrefTion of that Faith of
Nature^ which the Heathens for the moft part
flriftly obferve. Charity the moft extcnfive of
all is required to be added to Brotherly-Kindnefs,
i. e. the Love of thofe of the Houfhold of Faith,
which is to be added to Godlinefs * as foon as we
enter that Floufhold.
This Publick-Affedlion is not wholly the
Gift of Nature *, for then every one would be
poffefs'd of it, and where would be the Virtue ?
But it is a reafonable, religious Improvement up-
on the Foundation of Nature ; and is to be
taught, regulated, and conduced to make it a
Virtue. The Meafure by which it is to be re-
gulated and conducted is the Love of ourfehes,
truly confider*d and underftood ; that is cer-
tainly the firft Affection and the ftrongeft Prin- .
ciple in any Agent, expedted to fhew his Love
to the Publick. »
Every Man is fuppofed, other Circumftances
being equal, to love himfclf in the higheft De-
* 2 Pet. i. 7
gree,
DEISM Delineated; ^7
gree, preferably to all others, at all times, andCHAP.
therefore not to love himfelf more at one time ■ •^^^•
than another, but to the End of his Days to ^-^^Y^^
carry an Affedion to true Self, paramount to that
of other?. Upon this, mutual Love is grafted,
and regulated by it. Upon this Principle hu-
man Society, in its prefent indigent Condition,
is tied together by innumerable Ligaments : By
as many Conveniencies of Life as the infinite
Labour and Contrivance of Man has furnifhed
for the Gratification of Self-AfFedion, and fup-
plying thofe Wants which no Man is fufEcienc
to of himfelf -, but are readily furnifh'd by mu-
tual Ufefulnefs and correfponding Commerce.
And whilft the Self-Affedion of one Man is juft
and honeft, civil and complaifant to the Self-
Affedion of all other Men, he enjoys all the
Good of Society.
In A(5ls of Beneficence and publick Spirit the
Thoughts of Self-Advantage muft be difcarded,
in one Senfe •, that is, if the Adion is done
merely, or principally out of a Profpeft of Vain-
glory, to be talk'd of by Cotemporaries, or Af-
ter-Ages (and who can tell whether the cele-
brated Deed of Regulus had any other Motive? *)
This is an irregular ferving ourfelves, and not
* As to any other Pretence of being a Virtue fee a few
Pages after. LaSiant. de falfa Sapientia, Lib. III. cap. 26.
according to his ufual Eloquence, obferVes of this fort oi falfe
Virtue, Ita Jit ut nihil aliud ex ^virtute captetur niji Gloria.
Sed hac aut fufewacua^ •fif hre'uis ejly aut prams hominum
judiciis non fequenda. Nullus igitur ex "virtute fruSus eji,
ubi •virtus mor talis eji, is" caduca. Ita qui hac locuti funt^
mnhram quandam 'virtutis 'viderunt, ipfam 'virtutem non 'vide-
runt. Defixi enim fuerunt in t err am ', nee niultusfuos erigebanty
ut earn pojjknt intueri j quce fife a call regionihtis oflendebat.
the
^8 DEISM Delineated.
CHAP- the Publick. Though we fhould give all our
XVI. Goods to the Poor, or lay down our Lives for the
^*'^'''''^^'*'^ Brethrejt^ if we have not a real Love for the
Poor and confcientioufly intend their Good ; or,
if we have no Fidelily to the Chriftian Caufe,
nor defign the Confirmation of that glorious
Faith ; we have no Charity, either to Man, or
God ; we ferve not the Publick, but our own
Vanity altogether.
But if we take in the due Confideration of
Self-Affedion, what we (hall be benefitted in this
Life or the next ; by loving the Publick and
ferving it when we are called, to bear fome La-
bour, Hazard, or Expence ; when we confider that
the Enjoyment of our Good and Happinefs in
Society here runs parallel with the Happinefs and
Profperity of that Society : Tho* every Sub-
je(5l has a natural Right, by the Appointment of
God, to Happinefs in Society, and for that Rea-
fon every fupreme Magiftrate is called the Mi-
7iijler of God to that Subjedl for good ; yet as Pri-
vate Good is embarqu'd in the Ship of Publick
Good, every one in Society is bound to pro-
mote the Happinefs of others as well as him-
felf, and by doing fo has a Claim from the So-
ciety, as well as from God, for fecuring his
own ', and confequently forfeits that Right to
his own Welfare, by difturbing, or intercepting
that of others ; (put by confuking both we are
laying up a good Foundation moreover againfb
the Time to come, and (htll reap hereafter ac-
cording to the Plenty or Spare of our fowing
here •, what Opportunity fiiould we decline, or
Danger flinch from, when we fee ourfelves like
to reap the Advantage of it r If we liave not
our Rccoaip'jnce here, wc are fure of it here-
after.
DEISM Delineated. $g
after, for whatever we may lofe, or poftpone inCHAP,
the various Ways of doing good to others ; fee- ^^^il.
ing a Cup of cold JVater fhall not mifs of its Re- ^^
ward.
This is regarding our Citizenjhip as we oiJght
to do, in both Stages of our Being ; here we
have no continuing Ci:y, living upon bits and
crumbs of broken Happinefs ; in the immove-
able fucceeding one is the happy Society, when
we fljall fit down with Abraham, Ifaac, and Ja-
cob to a full Meal of Happinefs, where Charity
never faileth, thither we are bid to aim, and have
our Eye and Converfation principally turn'd to.
There is the Publick, all good Men are invited
to partake in, and therein feek their Advantage
for ever. And the more they feek it, the more
their Benevolence flows, the more their Endea-
vours flourilli for promoting the Good of others
here. Thofe Motives of another World being
the appointed Balance againft the Exorbitancy
of every earthly Paflion, to keep it from degene-
rating to a Selfifhnefs, inconfiftent with the Good
of others ; and that lafting regard to felf there,
recovers us to the true Love of ourfelves and
others here ; preventing the ill Effects and Dif-
orders arifing from falje Self-Intereft, Ambition,
Envy, Avarice, Revenge, Malice, Inju^ice, Op-
preffion, Fraud, i^c. So far is it from being
Selfifj^ Mercenary, or Servile to be moved and
induced by thefe Rewards in performing the re-
lative Duties of Society, that nothing can begin,
or perfect them fooner -, inftead of irfenfibh di-
mimjhifig the AJfetlion towards publick Good or Jh-
tereji of Society^ as this Author impeaches, it !crn-
fibly and moil mightily tends to augment and
advance it.
Besides,
6o DEISM Delineated;
CHAP.
XVI. Besides, if true Self-affeflion is the Meafure
^^'^^^^^^^and Standard of publick Affeftion, how fhould
that be vicious, or depraved, or defedive, or de-
ferving to be excluded, which is to meafure out
the Virtue, Proportion and Quantity of the other ?
For fhould publick AfFeftion run fo high, in
voluntary Oblations, as to throw away Life in
a miftaken Notion of ferving others (no Law of
God or Defence of the Community requiring it)
it ought to be branded as ridiculous, romantick,
, nay, as a Crime againft the Publick, being in
Truth a Violation of that Self Affedlion and Pre-
fervation whereon the Publick fubfifts : An In-
creafe of fuch Inftances would be its Ruin, as the
Care of every Individual duly preferving felf^
and referving to commanded Occafions, is its
common Prefervation. So facred and perfonal
is Prefervation to the Intereft and Happinefs of
SELF, that in equal Circumftances, it takes
place of regard to all others ; and at Years of
Difcretion is unalienable ; as is every Man's pri-
vate Judgment of the ejfential Means tending to
that End.
What is the Publick to any private Perfon
unlefs his Intereft and Good is included fo as to
enjoy in Partnerlhip with it, contentedly fhare-
ing Profit and Lofs, according to his Station ?
The Comforts and Benefits he confults to him-
fclf, are propofed only to be enjoy'd in concert
with the Good of cxhers, which together with
himfelf make the Whole. Does not the diligent
Bee, whilft it is clubbing its particular Induftry
and Fidelity to its Publick, propofe to enjoy in
Winter the Fruits of Summer toil, as fecurely
as the bell of them ? When true Self- advantage
moves
DEISM Delineated. 6t
moves and flimulates to Adion with this Regu-C H A F.
lation and Deference, it moves as God, and Na- v^il>
ture, and Society would have it, the Man is per- ^^'"^^^^""^
forming the Condition of his Bond, both to God,
and Society -, in Spite of what the faid Author
affirms as above. No Creature can he conftdered
otherwife [than vicious] when the Pajfion towards
Self-goody though ever fo moderate^ is his real Mo-
tive. And when it moves in that moderate fub-
ordinate Sphere, the more diligent we are in that
Purfuit, the truer we are to the Publick, as well
as ourfelves.
For if the Good of the Publick confifts ia
the aggregate Good of fo many Particulars as
that Publick confifts of, when every one purfues
his own Profperity in Connexion with that of
others, every one promotes his own and others
at the fame time ; and fo doing right to every
Man, and himfelf, takes the right way of pro- *
moting the Profperity of the whole. And when
the Love of Self joins, as it always ought, to
make it true Intereft or Love of Self, with the
Love of others, the Adlion is carried on and
performed fo much the better, with the Increafe .
of a double Power of two Motives, both Social,
Rational, and Virtuous. Nor is Self-advantage
any, Bribe to the Action, becaufe that Confide*
ration is part of the Adion, and part of the Vir-
tue ; the principal Stake, and the Primum Mo*
hile, moving every Man to a6t what is beft for
himfelf, both in his Publick, and Private Capa-
city.
The Advancement of Self-happinefs is the «/-
timate End ; and the fincere Endeavours of every
one jointly in his Sphere, to promote the Hap-
pineft
6t DEISM Delineated.
CHAP, pineft of others, are the Means fubordinate to ic
^/^lij^y the Appointment of God. By fuch Means a
^^^^*^ Man may merit of Society \ but neither by the
Means, nor the End can he merit of God •, be-
caufc both were his Duty -, and as fucb will meet
with the Approbation of God, himfelf, and all
wife Men.
I CONCLUDE therefore that the Motive or mo-
ral Obligation to that fociable Action or Virtue
has the Self-good and Happinefs of the Agent, in
its true Senfe, for its Bafis. To feparate that
and expel it out of the Adtion as excentrick, is
to call a Damp upon publick Good, and put
afunder what God and Nature have join*d toge-
ther. The Prudence and Self-Approbation of
the Agent will always be grounded upon a joint
Promotion of the Good of each, and in the Ne-
gleft of neither. And though the Praife and
* Efteem of others, whether cotemporary, or in
diftant Times, refpe(5ls the Agent only from tTie
Good others receive from his Aftion, yet thole
Admirers muft fuppofe the other Confideration to
make it prudent, and compleat the Glory of it ;
• according to that Maxim, If thou art IVife^ thou
Jhali be Wife for thyfelf^ Pro v. ix. 12.
No body therefore denies what our Author
fays when he further explains himfelf, Mifcellan.
Reflet. * *' That for a Creature whofe natural
'* End is Society [he ftiould have faid Happinefs
*' in Society] to operate as is by Nature [better^
*' by the God of Nature] appointed him tozuards
•' the Good of fuch his Society, or Whole, is in
" reality to purfue his own natural and proper
f Charafts Vol. III. pag. 22%.
<' Good,
PEISM Delineated. 65
** Good. And that to opersitt contrary-wifey orCHAP,
*' by fuch Affeftions as fever from that com- ^^h.
" mon Good, or publick Intereft, is in reality, ^'"^''^^
*' io work towards bis own natural and ;propr
V III."
And thus with refped to Puhlick Spirit ^ and
Generofity^ every Perfon, in every Station of Life,
rfnay perform Heroick A6lions, according to his
Sphere ; or in the Words of an ingenious Wri-
ter "f", " No external Circumftances of Fortune,
" no involuntary Difadvantages, can exclude
*' any Mortal from the moji heroick Virtue, For
" how fmall foever the Moment of publick Good
** be, which any one can accon[)plifh, yet if his
*' Abilities are proportionably fmall, the ^O'
«* tienty which exprefles the Degree of Virtue^
** may be as great as any whatfoever. Thus
** not only the Prince, the State/man, the Gene-
*' ral, are capable of true Heroif?n,' tho* thefe
** are the chief Charaders, whofe Fame is dif-
*' fufed through various Nations and Ages ; but
" when we find in an i>oneJi Trader^ the kind
*' Friend , the faithful prudent Advifer^ the cha-
•' ritable and hofpitable Neighbour, the tender Huf-
*' band and affectionate Parent, the fedate yet
" chearful Companion, the generous Affijiant of
** Merit, the cautious Allayer of Contention and
*' Debate, the Promoter of Love and good Under-
** y?*?;?^^';?^ among Acquaintances ; ifweconfider,
" that thefe were all the good Offices which his
*' Station in the World gave him an Opportu-
** nity of performing to Mankind, we muft
•* judge this Chara^er really as amiable^ as thofe,
f Inquiry conctrning moral Good and Evil, hy Hutchefon,
pag. 194.
" whofe
64 DEISM Delineated:
CHAP." whofe external Splendor dazzles an injudi-
^^}^ " cious World into an Opinion ibal they are the
"^^^V^ « only Heroes in Virtue:*
But publick Spirit or Love of Country in
Governors and Rulers of Society, befides Care
at home, has a larger Extent of Confcience and
Sphere of Duty with regard to other Countries
(and almoft all other Countries, by Navigation,
are Neighbours to a maritime Power.) For as
their private. Kingdom is but as one Individual
in refped to all others ; fo, when no Injury is
offer'd, mediately or immediately, none ought
to be done purely to the Advantage or Extent
of Empire of that particular Kingdom ; that
being a vicious 'Self-love, a kind of Piety to
Country that is really impious, being a Sin
againft univerfal Benevolence, the publick Spirit
or Humanity due to the Rights of all Men, and
confequenrly fuch a Love of Country like the
Rojnans *, and lately the grand Monarch, which
gloried in the Conqueft of innocent Neighbours,
was as unfit to be recommended by the Gofpel,
as Piracy, or Robbery: The Romans terminated
their Virtues to this World, and whilft they were
feverally free Agents incorporating themfelvesto
that End, they became Inftruments in the Hand
of Providence for mighty Purpofes, in taking
Provinces of the World from others and giving
to them ; that being their View and their Heaven
to enlarge the Bounds of Empire, to enjoy their
own Liberty, and take away that of other Peo-
ple. The Virtues fubfervient to that End were
Roman Virtues, full of Renown. And fo long
* Quae omnia non utique Virtutes, fed Virtutum funt ever-
fiones. Vid. La^. Lib. VI. cap. 6.
DEISM Delineated; 6^
as they pradifed them more Majorum, as a Law CHAP,
and Fafhion of a Roman, i. e. with a Thirft o[,^^J^
publick* Glory, join'd to a Contempt of private
Wealth and Luxury, they increafed in Empire ;
kept that, and Liberty*: But as faft as Cor-
ruption enter'd, loft both with the fame Pace,
they advanced in each. But the Virtuq of Greai
Briiain and its Rulers is much more glorious in
placing itfelf in the reverfe ; who, having it in
their Power, according to that certain Maxim
of TuUy, ^i mare tenet, eum necejfe eft RERUM
potiri, (And is there any other Empire upon this
Globe fo large as the Ocean ? Or fo fitted to
hold the Balance of at leaft Europe, Africa, and
America ?) YeC religioufly abftain from encroach-
ing upon any of the Rights and Liberties of any
of their Neighbours ; placing the very Honour
and.Confcience of their Dominion, in preferving
the Peace, and preventing any dangerous En-
croachment, one upon another, among neigh-
bouring and refpedful Nations.
It is commonly faid, that Compaffion, Grati'
tude, Frlendfhip, are difinterefted, and have not
their Motives from ' Self-advantage ; which is
true in a comparative Senfe ; that there is lefs
Confideration of immediate Self in them, than
in other fociable Efforts : But ftill Self moves in
each of them, and not at all to their Difparage-
ment. Thefe Benevolences are originally found-
ed in Inftindl, or that Affedion to Society plant-
ed in us, as their Source ; and are cultivated by
Reafon and ConGderation : For as mucfe as fome
* Patriae rem unufquifque, non fuam, augeri properabat,
pauperque-in divite, qiiam dives in paupers imperio verfari
inalebat. Vat. Mtijc. Lib IV. cap. 4.
-Vol. II F Pcrfona
66 DEISM Delineated^
CHAP. Perfons degenerated from Humanity and Reafon
XVI. are found void of them. Notwithftanding thefe
^'^^/'^^^ Inftinfls and Affections for Society are as necef-
fary to folicit Reafon to do good to the Publick,
as Hunger, and Third, and Wearinefs, arc ef-
fential to put Reafon, otherwife forgetful, in
mind of providing for the Nourifhment and Sup-
port of the Individual.
The firft very naturally and inftantaneoufly
flioots up from the univerfal Root of Inftindl,
for refcuing from thofe Evils our common Na-
ture is liable to •, nor can any refufe it to a pro-
per Objeft, but fuch as are loft to Humanity,
The aflifting fuch unhappy Objefls is fo far from
oppofing Self-affe£tion, that it is an adlual re-
lief to its Commotions ; a probable Security
moreover of the like Ufage under our Misfor-
tunes •, and without doubt a well-pleafing Sacrifice
of Thankfgiving to God, that we have hitherto
efcaped.
Gratitude has its Foundation likewife in
Nature, and in fuch a vehement Attradion to
Benevolence, and reciprocal Returns to the Be-
nefaftor, according to our Ability -, and fo ftrong
an Impulfe upon the Will, that it is in a manner
irrefiftible ; if any thing can be faid to conjlrain
and compel it, it is that, and that is faid of the
Love of Chrijl conferr'd upon Man. And are
not thofe Returns both in Nature, and Grace,
the moft generative and produdlive of frelh Be-
nefits ? and can Self forget that ?
Friendship is very often grounded in a na-
tural Affinity and Cognation of Souls, from a
perceiv'd Similitude of Manners and Difpofi-
tions :
I3iEISM Delineated. 67
tlons : We cannot chufe the Nearnefs of our CHAP.
Blood, whilft an Union as near, and dear, and ^^^i.
faithful, is frequently chofen ; and that lives ^'v^^
and fubfifts upon mutual Kindnefles and a Reci-
procation of good OiEces, which fuppofes Self on
both fides. But what an incoherent recoiling
Obje61;ion does Chara^eriJHcks bring againft
Cbrijiianiiy, becaufe it does not exprefsly allot
extraordinary Reward hereafter for extraordinary
Friendfhip between two particular Perfons here?
Does not that reftrain and confine his own boaft-
ed Benevolence, which he makes fo generally
obligatory ? And can he confidently declare that
to be fo particularly rewardable, which is a ma-
nifeft and fometimes vicious Limitation of, and
Exception to his own Principle ? It is a fign he
was hard put to it for Obje6lions, when he
makes ufe of fuch. Do not thofe Friendfhips
mutually reward themfelves, when that peculiar
Relation happens to be forrn'd by a Confent and
Harmony of Minds , mutual Efieeniy and reciprocal
Tendernefi and Affeolion^ by blazoning Fame and
making two Heroes ? Does Chriftianity, which
in all things improves Nature, forbid it ? Does
it not leave Nature to its own Attra6tion in Simi-^
Ittudes, when they happen to concur ? And are
there not accordingly Inftances of fuch particular
dear Friendfhip among Chriftians ; whilft that
Religion nobly enlarges the Affection, and would
bring all Mankind into the Sphere of its Attrac-
tion ? And is not the Inftance of the greateil
Friend to Mankind our Saviour^s dying for Ene-
mies, illuftrated from that very Exception he
brings againft the Apoftle ? Rom. v. 7. *
'^'CharaSi. Vol I. pag. 102. ,
F 2 Did
6S DEISM Delineate^.
CHAP.
XVI.
Did not their very Enemies, with great Ad-
miration, give that Charadler of the primitive
ChrilVians, See how they love one another ? And
does not Simplicius, who has wrote fo very well
upon Friendlhip, declare, " That a few In-
*' ftances would be fome Comfort in this mife-
'* rable Age •, when the Vices and Vilenefs of
" Mankind feem to have baniflied it almoft quite
" out of the World : * " Confequently, that
fix or /even Pair of Friends in fo many Ages are
mention'd as an extraordinary Thing. Whereas
it was fo common and fo much better enlarg*d
among Chriftians, it has fcarcc been thought
worth mentioning.
So much, in all thefe Refpe6ls, is private
Good and Advantage affianc'd with, and con-
nected to the Good we do unto others.
II. Suppose the Motive drawn from the Re-
lation, and Reafonablenefs of Things. This in
fome Refped: coincides with the former. In
one, the Agent is confider'd as he ftands affe5ied,
in the other, as he is related to Society. But
this takes in the Fitnefs and Congruity of the Ac-
tion, and derives the Motive and Obligation
upon the Agent from the Confideration of his
being fo and fo ftation'd and circumftanced in
Life, equally excluding, with the former, Self-
Advantage or Happinefs as a faulty Principle.
This is true, like the former, but not the whole
Truth of the Cafe, that gives Force to the Mo-
tive, Spring to the Adion, and a Tie to the
Obligation, according to the STANDARD of
Nature.
* Com. on Epi£I. Chap, xxxvii.
^ For
DEISM Delineated^ 69
CHAP.
For what is Fttnefs and Congruity as applied ^^^^^.
to Adlion, but a relative Name and Confidera- ■'"^
tion of that Adion, as it has a Tendency, and is
adapted to feme End and Purpofe ? All Adion
has fome End, and every Agent is fuppofed to
propofe that in the firjl Place, as his Mark, to
give a Scope and View to v/hat he is doing. Fit-
nefs then muft be in the Nature of a Means to
attain, or a Salification to enjoy that End."
Now the End is aftually fix*d and dated by
the WILL of God, who is likewife fuppofed to
have propofed it, as the Scope of his ^yorks
and the Purpofe of his Ading. The End being
fix'd, the Means and Qualifications refpeding
that End are likewife fix'd, and connected toge-
ther infeparably in the Nature of Things he has
made j nor can any Agent make any Alteration
either in the End, or the Means. If therefore
he chufes and defigns the End, he is neceffarily
and invariably obliged to chufe and purfue the
Means in order to it.
To have RefpeU unto the Recompence of Re-
ward, is to confider the ultimate End of our Ac-
tions, and intend the Glory, Fruition, or Vifion
of God -, and if the Virtue of Righteoufnefs and
true Holinefs^ or Holinefi of Truths Eph. iv. 24. is
the preparative Qualification and improveable
Image of God for that Enjoyment, that End
muft be the fupreme Meafure and Obligation of
all our moral Aftions ; as the Conformity of our
particular fubordinate Adions to the feveral Laws
and Rules of Virtue (all being to many Direc-
tions and Cautions to that End) conftitutes their
particular and fpecial Morality,
F 3 That
<y6 DEISM Delineated! i\
CHAP.
,^^.^^^ That Reference to the End therefore feems
to be the Standard to the Agent, both of the
Reafonablenefs, and Morality of his Adlion : And
not the Agreement of his Acflion to the Relation
or Circumftance he is plac'd in. That indeed
founds the Reafon of relative Duties ; but what
makes thofe Duties moral is the Fitnefs and Re-
ference of them, chofen as fuch, to the End God
appointed them, Happinefs. The bare Know-
ledge and Apprehenfion of the Relation of
Things does not induce the Agent to aft, unlefs
the faid End of Happinefs to himfelf, and others,
is propofed from his afling according to that
Relation. And when the A6lion has attain*d
that End, or truly intended it, it is morally good ;
and is, at the fame time, a Conformity to the
fupreme Reafon^ which has appointed thofe bell
Anions to thofe beft Ends : And the divine Will
and Commandments are fo many Dire6lions of
our Aflions to the Happinefs of purfelves and
others, in both Worlds.
What other, or what better End could the
Fountain of all Self-goodnefs and Happinefs pro-
pofe, in making Man, than to communicate //^/j-
finefs to him^ according to the Nature and Fa-
culties he had given him ? The very Glory of
Goodnefs confills' in coiitmunicating itfelf, nor
could it otherwife ever have been known. Man
then being made a free Agent, and a fodahle
Creature ; to make his Happinefs confident
wich, and fuitable to his Nature, it mud be the
Refult of his Choice ; and enjoyable alfo in So-
cieiy : Imperfedly enjoyable in this Life, more
compleatly in the next. And what wifer or bet-
ter Choice can he poffibly make, than of that
End
DEISM Delineated; 71
End and that Happinefs which his Maker hasCHAP.
chofen for him, and laid before him for his Ac- ^V'-
ceptance or Refufal ? But what greater Enforce- ^"^^Y^^
ment of, or Obligation to his Good, can be laid
upon him, for determining and obliging his Will
to Acceptance, than fuch a Choice laid before
him ?
Be there never fo many different Opinions
about Happinefs (as what it is in the prefent Life,
where it is neceflarily mix'd and imperfeft, there
muft ever be different Sentiments, and as many
Judgments as Taftes of Pleafure, and but one
Truih\o unite in, viz. that Happinefs which is
fubordihate and leads to the total or ultimate
Happinefs hereafter) if the Author of our Being
and Faculties, who beft knows what is beft for
us in both Worlds, has fhew'd us our Good and
Happinefs in each, all Believers of his Revela-
tion mufl fubfcribe to his Truths and Rules con-
cerning it : And all others will for ever be at a
Lofs without it.
If Happinefs then is the natural, ultimate
End of Man, and that End is chofen, that go-
verns and obliges to the Choice of the Means ;
and the Reference to and Confideration of the
End muft be the Motive in chufing and purfuing
the Means : the Means will accordingly be cho-
fen not fo much for their own Sake, as for the
Sake of the End. And as God, the Patron of
our particular Happinefs, and of Society, or ge-
neral Happinefs, has tied and connected fuch and
fuch Aftions in Society to general, and particu-
lar Happinefs in it here, and hereafter -, and
that Happinefs depends upon the Performance
of fuch Adfions by natural Confequence, or by
F A ills
72 DEISM Delineated.
CHAP, his Appointment ; then the Performance of them
XVI. is a necejfar'j Means or Qualification for the End •,
v^v^^^and in Regard to that, the Agent is induced and
obliged to obferve and do them, becaufc he can*t
obtain his End without it.
And becaufe necejfavj to attain that End, that
fhews the Fitnefs, Congruity^ Reafonahlenefs^ Or^
der^ and Beauty of the Adion -, as Beauty con-
fifts in a due Proportion of the Means to the End,
and likewife the Agreement of the A<5lion to
fuch a Relation or Circumftance of Life. If the
A6tion had not been neceflary to the End, it
had neither been beautiful, nor orderly, nor rea-
fonable, nor fit : But as it is indifpenfably ne-
ceflary, that renders it // to be done, becaufe
it fo exa6lly fits the End -, reafonable^ becaufe it
would be abfurd to think of the End without it ;
orderly as fubordinate ; beautifidy as proportion^
to it.
Take away Happinefs, the End to which it
tends, it produces nothing : What then becomes
of tho'e fine Charafters Fitnefs^ Reafonablenefs^
&c. Do they refide in the Means without the
End ? Then the A6lion is fit and reafonable, be-
caufe it is fit and reafonable, ^c. i. e. for no
Reafon ; if no End is applied, no Reafon is
ofFer'd, nolnftance alledg'd of its Fitnefs ; what
is this but a fpeculative reding in the Means
without "the End, and a Recommendation of
them without any Refpeft unto it ? The Obli-
gation therefore, or Inducement to the Adion,
does not derive from dry Truth, Relation of the
Agent, Fitnefs ; but in relative Truth, called Ho-
linfs cf Truth, Eph. iv. 24. as it is in the Mar-
gih J holy Manners are cxpeded from holy
Faith,
DEISM Delineated; 7j
Faith, as a pure Effedt is from a pure Caufe,CHAP.'
that one fhould enlighten and enliven the other XVI.
before Men. Fitnefs, as it agrees with and is''"^^'^^
fuited to the End, makes the Means to be emr
braced, and purfued into Adion.
God has made the Relation and Tendency be<»
tween the Means and the End ; and therefore
commanded moral Good becaufe it is naturally
good, tends to, and qualifies for Happinefs :
And has prohibited moral Evil as it leads to Mi-
fery •, and as Mifery and Happinefs are ejfentially
different, fo there is an ejfential Difference be-
tween the other. And thofe natural and immu-
table Tendencies, make the natural and immu-
table Law of purfuing the one, and avoiding
the other. The Agent therefore chufing the Ac-
tion not as an End, but a Means in Reference to
Happinefs, makes the moral Good j he co-ope-
rates with God in chufing the fame End with
him, and chufing and adapting the fame Means.
His Mores to God, and Society, are regulated
as they ought to be, and therefore his Adion is
7noraUy Good. The Ad:ion of itfelf is a natural
Good produdive of natural Happinefs -, but as
it is chofen for the Sake of the Happinefs, it be-
comes a moral Good, produdive of Happinefs
fuitable to, and chofen by a moral Agent. The
Tie of the Obligation is faften'd from the Endy
to the Choice of the Agent's Will, moving to
and embracing the Means in refpeft to the End,
whether the Obligation is confider'd with fomc
externally, as proceeding from the Law or Com-
mand of thoftj that require the Adion ; or f«-
fe^nally with others, as inherent in the Agent.
Why
74 DEISM Delineated:
CHAP.
yj^^i^ Why then (hould that be laft, or lead in the
Adion, which God and Nature has made firft
and ereateft in it •, firft in the Intention, and
greateft in the Execution ? He that duly confiders
the End will never do amifs. The propofing the
external Motives of Happinefs or Mifery, Life
or Death, is fetting the End of the A<5lion be*
fore the Agent, that he may condud himfelf ac-
cordingly.
Or, if the Adion is confider'd as a Salifica-
tion for enjoying the End, Happinefs ; which
Qualification is as neceffary in the Nature of
Things, as "Tajle is to a Palate : That introduces
the moral Tafie, which feems to be a Tafting our
own Happinefs in Society, and at the fame Time
tafting the Happinefs of Society.
It remains therefore that Happinefs is the
Eftimate and Criterion of the moral Tajie^ Fit-
nefiy Relation^ 'Truth *, Beauty^ Goodnefs^ Obliga-
tiofiy uipprobatioMy Reafonablenefs. And confe-
quently
* Happinefs as an End is the Choice of the Will, and that
End muft have Means fuitable to it ; and thofe Means being
fix'd, and immoveably fettled by the God of our Nature in
the Refpefts or Relations of Perfons to Perfons, or Perfons to
Things, in their Circumftances, as his Providence orders
them, that makes the Truth of Things : Which the Author
of the Religion of Nature delin. has made the Foundation of
his valuable Book. Tho' in making MoraUty confill in re-
fpefting Truth, as Truth, he plainly carries the Matter too
far. Becaufe all Truth as fuch being equal, all Truth would
be equally important ; and every Adiion regarding any fort
of Truth would be moral ; and no Difference in moral Ac-
tions. It muft therefore be thofe Truths, which one way or
other refpeft tlie Good and Happinefs of ourfelves, or others^^
that concern a moral Agent, or can come under a moral Con-
iideration;,
DEISM Delineated. 75:
quently that the Difpute has been about Words, C H AP»
which receive their full and ultimate Meaning ^j^i^
from the other ; and are all reconciled in it. >^^v^
What is Pnhlick-Affenion but multiplying
the Love of Self, by the Rule and Order of Ci-
iizenjhi]) in both Worlds ?
What is the moral Tafle^ but that Hunger
and Third in our Nature after Happinefs ; di-
re6led to llighteoufnefsy in order to accomplifh it,
and be fatisfied ?
What
fideration, as Means to that End ; if they offer true Means
to that End, they cure Ignorance and Miilake ; but it is the
Office of the Underftanding to diftinguifti of that as its pro-
per Objeft. The Underftanding is the mental Eye of the
Agent to fee his Way to the End : But it is not the Eye that
moves the Feet to walk in the Way, but the Will ; Self-
motion fprings from that, and that is the only moral Agent in
the Man, and when it chufc» an A£lion or Means to that End,
it becomes moral.
He (kysipag. 52, the trueft Definition of Natural Religion
is. The Pur/uit ofHappinefs by the FraSiice of Reafon and Truth,
It is plain then, that he very rightly makes Happinefs the
lEnd of his Truth : But the Praiike of Reafon and Truth feems
a very unaccurate Expreffion ; had he faid chufmg true Means
by the Difcernment of Reafon, and putting them in praftke
to that End, he would have made his Truth both eligible
and prafticable, and fo brought it into Morality. His Syftem
of Truth is vaftly beholden to Revelation, tho' unacknow-
ledg'd, and made all to proceed from a mere Philofopher :
But what Philofopher before the Appearance of the Gofpel
ever taught fome of thofe Truths, or put any of them in fuch
a Light as they appear in that Book ?
However the Deills have no Reafon, as I doubt fome of
them think they have, to plume themfelves upon it ; for they
can find no Arguments there to contradiSl Revelation ; but
they may pleale to read their own Condemnation in thele
Words of the Author. " Here I begin to be very fenfible
" how
y6 DEISM Delineated,
CHAP.
XVI. What is the Faculty of Reafon given for,
^^'^^^'^^but to find out Truth, and the Relation of
Things, and Perfons, as they affe5l and concern
our Happinefs ? Speculative Truth, and Rela-
tion * may ferve for Contemplation, and enter-
tain the Faculty hereafter, when it is more at
leifure. But now is the Scene of Adion, Proba-
tion, and Diftindion of the Ways and Means
which lead to our End. Tho* it (hews the Will
the Reafonahlenefs of the Adion never fo clearly
from Truth and the Relation of Things, it only
clears the Eye- fight of video meliora proboq\ the
Judgment is often convinc*d, and the Man no
Convert. But the Will is guided mofl in its
Choice by the Motive, and gain'd by the Con-
fideration of Advantage and Happinefs \ and
that, which is eternal^ is adapted to influence
moft, and prefer that Choice as moll reafonable,
which makes it an Agent to the bejl Purpofe.
«* how much I want a Guide. But as the Religion of Nature
** is my Theme, I muft at prefent content myfelf with that
** Light which Nature affords; my Bufmefs being, as it
** feems, only to Ihew what a Heathen Philofopher without
" any other help, and almoft ttV7t)Ji'Jhi.KTQ; may be fup-
" pofed to think. I hope that neither the doing this, nor any
" thing elfe contain'd in this Delineation can be the leaft Pre-
" judice to any other true Religion. Whatever is immediately
" re'veal'd from God, muft, as well as any Thing elfe, be
" treated as being nvhat it is ; which cannot be, if it '\s nojt
' ** treated with the higheft Regard, believed and obeyd. That
" therefore which has been fo much inhfted on by me, and is
«* as it were the Burden of my Song, is fo far from under-
«• mining true repeat d Religion, that it rather paves the Way
«' for its Reception." fag. 211.
* See the prefent Dean of Chrifl-Churclh Anfwer to Chri-
ftianity as old, &cq. pag, 245.
So
DEISM Delineated. 77
C H A P.
S o high as you can lay the Suppofition or De- ,^^}1m
fign of fixing fuch an End, and conftituting ^'^^'^'
fuch a Society, or Syftem, fo high you may place
the Relation, Fitnefs and Obligation : One will
be immutable and eternal in the fame Senfe the
other is. But the a5lual Commencement' of the
Relation, Fitnefs, and Obligation, can be no
older than the firft beginning of fuch a Syftem,
or Society •, being no more in Fa(ft and Reality
than the Confequence of the adual Exiftence of
fuch Beings.
I F the WILL of God is the Meafure of his
Power in giving Exiftence to fuch a Syftem,
and like wife of his Goodnefs in communicating
Happinefs, and fixing that for the End ; which
muft be granted, unlefs you affirm he is a necef-
fan, not a free Agent with refpedl to the Ef-
-fedls either of his Power, or Goodnefs ; and if
the £nd was fix'd by his Will, and that End is
Happinefs, then all Notion of Arbitrarinefs is
fhut out from hisy^'iW.
And as the End determines the Means, and
he could not will any Means inconfiftent with
the End that he had willed, then the moral Vir-
tues proceed likewife from, and are fix^d by his
Will, as well as the End. Then the moral Rea-
fon, Relation, and Fitnefs of Things feem to
depend upon his Will^ and not his Will upon
them for its Determination *, feeing they receiv'd
their' confequent Being, Exiftence, and Confti-
tution, from the previous Determination of that
Will. Wifdom and Power being eternally at-
tendant upon that Will when it has a Mind to
a^ ; ever knowing what is beft, fecures the ever
willing
j9 DEISM Delineated.
CHAP- willing what is beft ; ever willing what is beft
XVI. eftablifhes eternal Holinefs, out of which arifes
^■^V^^ eternal Goodnefs and Juftice ; out of thsm arife
his Commands, which are holy, juft and good.
Concerning thofe other Perfeflions, the
Exercife whereof " depends upon his [God's]
*' J^ill ; fuch are his Juftice, Veracity, Good-
*' nefs, Mercy, and all other moral Perfedions ;
" the abfolute Immutability of thefe is not in-
*' deed fo obvious and felf-evident ; becaufe it
" depends on the Unchangeablenefs, not only of
*' his EJfence^ but of his IFtll alfo. Neverthe-
*' lefs, upon careful Confideration, the Unchange-
" abknefs of thefe likewife will no lefs certainly
" appear: Becaufe in a Being who always knows
" what is right to* be done, and can never pof-
*' fibly be deceiv'd, or aw'd, or tempted, or
" impofed upon ; his general IVill or Intention,
" of doing always what is beft and moft fit and
*' right, will in Reality, though not upon* the
•' fame Ground of natural Necejfity^ yet in Event,
*' and upon the whole, be as certainly and truly
*' unchangeable^ as his very Eftence itfelf — With
" the Father of Lights, there is no Variablenefs
" nor Shadow of Turning.*" The fupreme Per-
feftion is the Meafure of all Things : Return
eji index fui^ ohliqiii.
And if that is the Re5fitude of the divine
Will to be ever fteddy to Good, and determin'd
to that which is befi in the whole, in the Conftitu-
tion of Things he has willed ; the moral At-
tributes feem to flow from that, as their Foun-
tain ; his eflential Holinefs is his effential, yet
• Dr. ClarK%?ojihu7noui Serm. Vol. I. pag. 147, 148.
free
DEISM Delineated. 7^
free Adherence to Good. For whatever is morale H A P,
in God, or Man, muft have JVill and Choke for ^^jl,
its Root and Origin. The Choice or Energy ^'^V^
of the Will, the univerfal Principle of moral
A6lion, authenticates the Adion, and denomi-
nates it moral ; chufing, God leading the Way
to (hew what is, and is not Good, what he
marks, diftinguifhes, and direds to be fo, and
avoiding what he difapproves and forbids, fo thac
Will to Good is the fame in kind in God, in An-
gels and in Men, tho' they differ in Degree,
i, e. in Adherence to Good. Man's Degree is to
he Followers of God as dear Children : — Rom. xii.
4. Abhorring that which is Evil, cleaving to thai
which is Goo^jfuitable to his diminutive Human
Capacity, And as the whole of Morality feems
to be a Syftem of pr apical Means and Ends,
graduated into feveral intermediate Ends, and
all fubordinate to the ultimate End ; the Rule of
Morality, Good and Evil, Right and PFrong^
Fitnefs and Unjitnefs, feems to be fix'd in the
fix*d Refped of the Means to the End ; intend-
ed, chofen, and put in pradice for the Sake of
the Ends that are intermediate, and that which
is ultimate. And the Gradation of Good and
Evil, Right and Wrong, &c. will arife, as the
Means affedl it, i. e. promote, or hinder the me-
diate, or ultimate End : The laft being the
greateft Concern to the Agent. And the Difiinc-
iion pf Good and Evil, ^c. will confift and be
ji}c'd in the fix'd Suitablenefs or Agreement, Dif-
agreement or Contrariety, of the Means to the
rcfpedive Ends. And that Diftindion will be
as durable, and immutable, as the Will of God
has aftually fix'd the ultimate End and Enjoy-
ment of Happinefs in another World, and the
fubordinate End or Tafte of it in this, for every
Member
Jo DEISM Delineated.
CHAP. Member of Society ; and immutably conne«5ted
»vJ^v^ the Means to the Ends. And as God governs
'^^"^ by the Truth and Righteoufnefs of that Rule,
and by the Improvements made to it by his re-
veal'd Will •, that Rule, with the Improve-
ments, where difcover'd, is a fix'd Law both to
God, and Man. And confequently Righteouf-
nefs, Truth, Love of Virtue, and Hatred of
Sin, i^c. in the Proceedings of Men, will be of
the fame kind in the Proceedings of God, but of
a larger Compafs,
Commands therefore refulting from his Will
being always fo laid in the Nature and Rela-
tions of Things, as to confult the beft, i: e,
Happinefs of the moral Agent, he governs ac-
cording to his free Choice of Happinefs ; it is
much the fame Thing to fay, the Thing com-
manded is finally holy, jufl:, and good to that
Creature, becaufe he commands it, as to fay be-
caufe it is holy, juft and good in its own Nature
to that Creature, therefore he commands it.
Since the Fitnefs of Things does not exift before
the IVill of God, to difpute whether the Fitnefs
of Things, or the Will of God obliges, is a
Difpute only of Words. The Goodnefs of
Things confifts in their Fitnefs for anfwering the
Ends they were appointed to ; the Goodnefs and
Virtue of Agents in this World appear in re-
gulating their Adions in Conformity to the Will
of God, which has chofen and fitted fuch and
fuch Adions to the final Happinefs he has con-
ftituted Man to ; and to confult that in his moral
Conduct, is the fame Thing as to confult the
Glory of God, or the Glory of fuch an Ap-
pointment. Such a moral Fitnefs of the Means
relative to his own Happinefs, the End accord-
ing
DEISM Delineated. 8t
ing to the Will of God, is the Rule or Law CHAP,
of his A(5lion, and of his Obligation. And fo ■^^^•
every Sin againft God and our Neighbour is a ^^'^V^*^
Sin alfo againft a Man's felf, being a Tranf-
greffion of that Law, which is a Diredion to his
own Happinefs. In the laft Place,
III. SUPPOSE the Motive drawn from the Com-
mand of God. But he knows- our Nature tOo
well to give forth Laws and Commandments
without annexing San^iions to them. He knows
he has no Authority over the free Choice and
cledlive Faculty of Man in Comparifon of what
thofe Sanations give him. Had he ordain'd us
for Mifery, we could have no Refpedl or Obli-
gation at all to him : But as he propounds Hap-
pinefs, as well as Mifery, to our Choice^ at the
Option of our own Behaviour ; and has done fo
very much to fecure and incrcafe Man's Happi-
nefs, when he firft prevaricated with it, thac
obliges us indeed to him.
And as our Happinefs is complex with re-
fpeft to both Parts of our Conftitution, and in
both Stages of its Duration ; what it mifles in
one, to be compenfated in another j he only
can lay the compleat Motive^ and the lafting
Obligation before us, to induce us paramount to
all others, at all Times, and in all Places, to
obferve his Will. In doing that, we fecure the
divine Favour, which includes a Security of our
Happinefs in both Parts of our Nature, and in
all its Faculties. And as the Commands of
God are Diredions and Qualifications for our
Happinefs, by conneding that Means to that
■End, what can poQibly be wifer, or more pre-
vailing upon a free Agent, than to affix thac
Vol. ^, G Sane-
82 DEISM Delineated.
CHAP. San<5lion to the Command, as a Reward of the
^^L^ Adion, which is the ultimate End of it -, and
^"^v^^ Cq bringing the End of the Adion before the
Agent, dire»5l his Choice, and oblige, and induce
him more powerfully- to it?
The trueft Method of inveftigating any Law
whatfoever is, firft to enquire the End of the
Law, and then. the Means of performing and
fulfilling it. What can animate Man more to
be chearful in doing all the Good he can to his
Fellow-Creatures, than the Confideration of the
greater Good he (hall lay up and receive for fo
doing ? And that the very Means of attaining
Happinefs above, is the communicating Happi-
nefs here below ? Or what can better reduce all
the felfifh AfFedions, the Authors of fo many
fublunary Mifchiefs, into due Order and Subor-
dination to the general Good, than the Certainty
of lofing a greater Intereft hereafter for the fake
of attaining a lefs, and fo much the lefs as be-
ing a repented, mokfted, or envied Good here ?
Univerfal Happinefs is God*s End and View in
the Creation and Redemption of the World ;
and as that Whole confifts of fo many Indivi-
duals, when every one purfues future. Felicity by
the Means in his own Power, which are fo many
providential Diredions to every Man (that of
contributing to the Happinefs of others, being
one amongft the reft) he concurs with God's
Defign, and not only prays, but contributes to
his Kingdom coming daily to Perfedlion, coming
where it has not yet enter'd ; and where it has,
coming daily to greater Perfeflion of Rule over us.
And as he never reaps but where he has fown,
and according to what he has fown j and has
made
DEISM Delineated 83
made Virtue natural to our Reafony to our Affcc- CHAP.
tion to Society, and alfo to our Defires of Hap- ^^I-
pinefs in this World, and the next : In exciting ''"'^^V^^
to the Praftice of it, he makes ufe of Motives
fometimes from one, fometimes from the other,
but all terminating in the Interefl and Advantage
of the Agent here, and hereafter.
When he addrefies to Reafon, he expoftu*
lates with, and adjures that, to confider our Ways,
pnder the Path of our Feet, whither they are
tending, and what will be the Confequence of
our Doings. Confideratlon being the adlual open-
ing the Ey of the Mind within us ; earneftly
direding its Thoughts, which are its mental
Sight of the Invifibk^ yet incomparably more
importing Man, than all the vifible Things that
furround him. Thus the Faith of Abraham in
his Life of religious Confideration faw the Day
of Chrift, and was glad. He appeals to the Sen-*
timents of Equity, Juftice, Right and Wrong,
Good and Evil, which immediately and inti-
mately fpring up in our Reafon, upon the lead
Confideration of Society and its feveral Rela-
tions, as an innate Law, as fo many confcious
Maxims and known Truths previous to his Re-
velation, to try the Equity of his reveal'd Will,
and to compare and meafure their own Ways by
the fame. And as the End is intentionally
known before the Means, that gives Confcience
the Province of approving, or dilapproving ; as
the Adion has a Tendency to advance, or ob-
ftruct our Happinefs. We have a Confcience or
Perception likewife wrought in us for publick
Good -, that Totals of which we make one, and
whofe Intereft, in moft Refpeds, is one with
ours ; that gives the Senfe of Honour or Praife,
G 2 Shams
§4 DEISM Delineated.
CHAP. Shame or Reproach, as our Actions have benc-
^^^' fitted or preiudic'd, help*d or harm'd that.
That Love to Society implanted in us, the
great Patron and Protedor of it would not have
withdrawn, but ftill continued to our perfonal
Enemies, becaufe they are yet ftill of the fame
Society with us ; leaving the Vengeance or Re-
drefs of every tolerable Wrong, confident with
the Being of Society, to himfelf : That we ought
to imitate the great Father of it, being in that
like Children to their Father ; and, co-operating
with his Providence, according to our Sphere,
beftow our general Good, Kindnefs, and Bene-
volence, and not limit it, nor pafs over the Op-
portunity he has given us, becaufe the Objedl
has been once an Enemy, left a cancelled Obli-
gation return upon us *, confidering ourfelves
how much we receive from, and yet how often
we offend God. And why are we commanded
to imitate him, the Head of the Society, in that
Particular, but becaufe our Happinefs in Society
confifts in,- and is improved by it ? Thus the Love
of Enemies, being one Branch and Particular of
the univerfal Law of Benevolence, is the Law
of our Nature, and the neceflary redintigration
of Society -■> and therefore is fo ftridly enjoin'd,
enforc'd, and inferted into daily Prayer by Chri-
ftianity, which is the Perfeder of every thing
that is good in this World, and the next. And
therefore the Deiftical Ridicule of this Duty
is a ftanding Monument againft them, as well
of the Shallownefs of their Heads, as of the
Badnefs of their Hearts, with refpefb to So-
ciety, and Human Nature. And why is that
Publick good, the Co7iverfwn of a Sinner, fuch
great Sinners againft God and the Publick, from
_ the
DEISM Delineated. $^
the Error of their fFays, fo much recommended, C H A P.
but for the fake of that increafe of Happincfs ^^^•
it brings to Society, and to the Converter ? '^-^'Y^^
In doing good to others, the Example of
God and Cbrijl are propofed, and likewjfe the
laying up a good Foundation againjl the lUme to
come, and reaping plentifully, that the Chriftian
may be moved by one, or both of them, as he
is difpofed. Some Virtues and Duties are pro-
pos'd and prefs'd, fometimes upon a Temporal
Advantage, at other times upon an Eternal.
And fo the Scripture becomes all Things to all
Men, that it may gain fome by all, as they are
difpos'd to be gain'd by any. Means.
Why are we bid to love God with all our
Hearty with all our Soul, &c. but becaufe that
Love, as it adds nothing to God (did it add any
Thing we fhould be fuperior to him) re-a5}s
upon ourfelves, by an Expanfion of ourfelves
towards him in an Unity of Will ; and, railing
the Love of our own Happinefs in him, throws
off the falfe, and fixes the true Love of our-
felves and our own Good, where it ought to be.
That Love does not caft out the Love of our-
felves, but encourages it as its Foundation ;
when it is perfed, it cafteth out Fear ; and fo
increafes the Love more and more : And as we
know it confults our Intereft, we refign our-
felves to him in a great Meafure, without fo
much as thinking of that, in Confidence of his
taking care of it.
But, when we have erred and flrayed very
much from hin), nothing but a State of Danger,
G 3 or
86' DEISM Delineated.
CH^P. or the Confideration of the negleded Motives
s^J^lijOf Rewards and Punifliments, which lay hold
^'^^^of the ftrongeft Principle within us, SELF-
PRESERVATION, can recover us : The ge-
neral Excellency of Virtue, and the Turpitude
of Vice are weak and incompetent Topicks in
fuch a Cafe ; but when the Eye of the Mind is
open'd by Confideration, to fee the feveral Ends
they lead to ; then the Excellency of the one,
and Turpitude of the other, is fenfibly and com-
pleatly perceiv'd.
For what is the Excellency of Virtue -, it mud
be excellent for fomething, and what is that,
but as it is the beft Accommodation and indif-
penfable Provifion for our Happinefs in both
Worlds ? And what is the Turpitude of the
other, but as it deceives and betrays us into Mi-
fery in both ? And what is Folly but the Senfe
of a wrong Choice, and falfe Purfuir, for which
we hate and loath ourfelves into Repentance,
and true Love of ourfelves -, for being fo unwife
as to love every Thing, and every Perfon better
than felf ; -for being fo very thoughtlefs as to
endeavour to monopolize Vice, by railing ac-
cording to the common Mode, at the Pradlice
of that in other People, which they pamper and
indulge in themfelves. What is Repentance but
a Retradation of a wrong Choice of Happinefs
exchanged for a better? And what is Wifdom
but the Senfe of the Neceflity of pradlifing Vir-
tue, and adually letting about it ? Then we
underftand the Meaning of the Word ongbl to
Fear, and ferve God 5 when our Happinefs, or
Mifery depend upon our Care, or Negledl in
doing it. For the Fear of the Lord is ail Wifdom^
and tn all fViJdom is the perforjnance of the Law^
and
DEISM Delineated, S7
^d the knowledge of his Omnipotence, Eccluf. CHAP.
xix. 20. ^^^- ,
All the Paflions are fubfervient to the de-
termin'd Choice of the Will ; being every one
of them fo many Modifications and Efforts of
itfelf towards its Obje6l, or its Good or Happi-
nefs (be it chofe right and wifely, or wrong and
foolifhly) whether in the concupifcible, or ira-
fcible Kind. The Greeks rightly name it to iye-
/xov/Kov or TO Kvrs'isffiov. For it governs all the
Powers of the Agent with an Imperial Autho-
rity i they wait accordingly at its Levee and re-
ceive Orders, and change their Objeds, as the
other changes its Objed, or its Notion of Happi-
nefs. The Eleftion of the Will having fix'd its
Objed as its Good or Happinefs, the Adhefion
of that Faculty to that Objed is its Love, and
the Avoidance of the contrary Evil its Averfion
or Hatred : And as that Adhefion of Will or
Love of the Objed is a King of our own cha-
fing, no wonder we are fo willing to obey its
Laws. If the Good or Evil is prefent, Love
and Hatred is modified into Complacency or
Joy, or Grief and Anger : If future, into De-
fire and Hope, or Fear and Caution. So tha|;^
the Ferfon who loves any of the Things of this
World fupremely, has a different Happinefs and
a wrong Objed of all his PafTions, in refped to
him who fupremely loves God and Goodnefs ;
which verifies that Maxim, If any Man love the
World, the Love of the Father is not in him. In
the State of Innocence the Paflions were fubjed
to the Underflanding or difcerning Faculty of
the Soul, but, upon TranfgrelTion and wrong
Choice, went over to the Government of the
Will or chufing Faculty of the Mind, and un-
G 4 der
8S DEISM Delineated.
CHAP. (3er that Obedience have continued ever fine?.
y^^_^ Nor is there any pofTible Way of governing them
to any Eft'td, or fetting them to tolerable
Rights, but by rectifying the Eledion of the
other. For this reafon Love is direded to abound
more and more in Knowledge^ and in all Judgment^
that zve may approve things that are excellent^ that
IV e may be fine ere and without offence^ Phil. i.
9, 10. • When the right End is pitch'd upon,
the Leader Love, and under that all the reft,
fall into Order, and Subordination ; and then all
the Commandments refpeding God, or our
Neighbour, are perceivably fumm'd up and
praclifed in the Love of each of them ; whilfl:
the true Love of Self is the Foundation of them
both.
As Love is the fupreme governing Paffion,
nothing is, or ought to be its chief, mod pre-
ferr'd, conftantly adhered to Objedt, but what
is its fupreme End, viz. God, and Happinefs in
his Favour ; and if Charit'^, for the greater En-
joyment of our Neighbour, is the End of the
Commandments refpedting him, we perceive the
Reafon why Religion is fumm'd up in the Love
of God, and our Neighbour. And if all true
Religion of the End refpe6ting them confifts in
the Love of them, how devious and abfurd is
that modern Pretence to true Religion, which
erefts its Syllem upon dry Rationality j pure
Underjlanding, and gazing Admiration?
If the End God has propofed to our Ac-
tion is the true End of our Aftion, and is the
firfl: Principle of a religious Converfation ; and
all moral Adtions are denominated from their
End and Intention, more than their Effedls and
Events -s
DEISM Delineated. 89
Events ; it is an allow'd Maxim, that whatever C HAP.
is the firft Principle in conftituting a Thing, ^^h,
ought often to be recurr'd to, to keep it from ^"-OP^
deviating. Habits, being an Aggregate of many
lingle Ads, are of the very felf-fame moral Spe-
cies with the particular Ads which compound
them. And when the Love of Virtue is put co
the y^T?, what it is that in reality ftill feeds and
fupplies that Love, our Author is forc'd to own
the Truth again ft his Confcience, and the whole
Defign of his Book. " 'Tis certain, fays he,
" on the other Side, that the Principle of Fear
*' of future Punifhment, and Hope of future Re-
*' ward, how mercenary and fervile foever it
" may be accounted, is yet in many Circum-
" fiances a great Advantage, Security, and Sup-
" port to Virtue *.'*
Was Socrates*^ Love of Virtue mercenary and
fervile, who is the bcft Deijl upon Record, ex-
cepting Joh. When jfhe genuine Nature of the
Love of Virtue is called in Queftion in Specu-
lation, whether the Love of it is, for its own
fake, or for the fake of Benefit and future Re-
ward ; is there any poflible Way of deciding it
better,' than recurring to a Tefl ; and that Ted
a Matter of Fa6t ? And did not both thofe great
Heroes fupport themfelves and their Virtue in
their greateft Diftrefs, upon the future Profped
of the Favour of God ? And as they lived, and
loved Virtue upon that untraverfible Principle
of natural Religion, God is, and is a Rewarder
of thofe that diligendy feek him, in the Defire,
andSenfe of the want of Revelation, fo they died
in the Love of Virtue upon the fame Principle.
* Chara^, Vol, II. pag, 60*
For
go DEISM Delineated*
CHAP.
^^^- For they were genuine Deifts according to
^'^'^'"^■''^ Nature, living in the Fear of God, and there-
fore were Realijls in their Refpeds to Virtue.
But the modern Deifts, who ered: their Syftem
upon the Principles of this Author, may entitle
themfelvcs to any Name fooner than true found
Deifts. They make mighty high Pretences to
the Love of Virtue, upon the old Stoical Prin-
ciple of being its own Reward, exclufive of the
Fear or Favour of God ; and fo are mere No-
minals in the Love of it, and are like to be left
in the lurch, as Brutus was, with the Name Vir-
tue. For this Author, more exalted in his own
Opinion, than in Title, derides the Fear of God
as ridiculous Cowardice, and any Regard to his
Rewards as no lefs ridiculous Avarice * The
Stoicks flood to their Principle in their acuteft
Sufferings. But this Author fhews himfelf Ma-
iler neither of their Courage, nor their Con-
fiftency. For when his a% nominal Virtue is put
to the Pinch, then he calls in Rewards, Rewards
to its Security and Support, at the fame time
he profefledly derides the Belief of them. Is
not this a great Inconfiftency in his moral Ar-
chitedlure ? He neither builds in the Stoick Or-
der and Proportion, nor in the Socratick ; but
makes a Jumble of two Contrarieties to ere<5t
one Whole.
Is that moral Syftem beautiful, or deform'd,
which is deftitute of an intelligent fuper-intend-
ing Power, whofe head Bufinefs is to reward,
and punifti according to the Agent's Deport-
ment ? Is that Building of that great Connoijfeur
* Chara^. Vol, I. pag, 1 29.
in
DEISM Delineated. gt
in Beaucy, or the Admirers of it moft to be ad- C H a P.
mired at ? The Antinomian Principle of ferving ^VI.
and pleafing God, after difcarding any Obliga- '^^'V^^
tion to his Laws and Commandments, is not
more abfurd or fantaftical. Befides, they who
niake their Duty their Intereil, and engage
themfelves to Virtue, as God would have them,
for the Sake of the folid Reward he has annex-
ed, have ail the ideal Charms of the Beauty of
Virtue, Honefty, moral Tafte, as entire to en-
Certain them by the Way, as thofe Inamorato's
or Don ^ixol^s of abftrafted Charms, who fcorn
their fupreme Intereft in the Purfuit. And
therefore where fuch an Interejl joins in the Pur-s
fuit of Things lovely, the Scent muft be ftronger,'
and the Chafe furer and brifker.
And thus we rightly intend and purfue the
Good and Happinefs of Ourfelves, the Service
of God, and the Benefit of our Neighbour, in
one and the fame Aftion. For God has made
our Duty and Intereft, his Glory and our own
Good the fame Thing ; they are but different
Exprefllons importing the fame Meaning. Man's
Happinels was the certain End of God, in
creating him ; when that is intended, his Glory
is effedtually intended, tho' unmentioned : When
an intended Work is accomplilh'd, and the
Work-Mafter attains the End propofed from it,
he at the fame Time attains all the Glory re-
fulting, or defired from it : And when the
Glory of God is mention'd as the End of our Ac-
tions, what does that point to, but a due Care
over them, not to difappoint him of his End
in creating and preferving us ? When mention'd
as the End of our Praife, what is that but ac-
l^nowledging to his Bounty the Receipt of our
Happinefs f
gi DEISM Delineated;
^ Y^'^^' Happinefs ? So that if God feeks his own Glo-
AVI.
XVI
ry, by communicating of his Goodnefs towards
our Happinefs, we can never otherwife feek his
Glory, but by making his Methods effedual to
our own Happinefs in his rewarding Favour ; at
the fame time we defign our own true Happi-
nefs in all that we cio, we defign his Glory : PFe
eat, and drink, and fhould aft in all other Things
to our own Happinefs, therefore are we bid to
do the fame to the Glory of God ; and to glorify
his Goodnefs by our Thank/giving. Wherein does
the Glory of a Governor confiTl but in confult-
ing the general Happinefs of the Governed ? If
that is the Scope of his Power, and the Aim of
his Authority, and God is our fupreme Gover-
nor, Good, or God for that purpofe, we can ne-
ver think of our own, in concert with the ge-
neral Happinefs of Society here and hereafter,
but we think of the Glory of God. The Deijis
therefore, who neither intend his Glory, nor
their own future Happinefs from his Rewards,
in any thing they do, do violently and unnatu-
rally remove the moral Anions of Men from
the Center God has appointed to them.
No well-meaning Chriftian, who duly de-
f5gns his own eternal Happinefs, ought there-
fore to be difquieted ; tho* I am afraid not a few
have been put under falfe Fears, where no Fear
was, left they fhould be Hypocrites, becaufe
they don't feel in themfelves that they love God,
'and Virtue enough for their own Sake, but un-
luckily happen to think at the fame Time, of
their own Advantage by it. That Expreffion
for their ozvn Sake, tho' very common, when it
comes to be examin'd, is doubtlefs nothing
more than a Stricture of Piety, and an ex-
alted
DEISM Delineated. jpji
alted Commendation of God and Virtue, andCHAP.
ought to be conftrued always, in this Life at ]^^li,
leaft, with that Qualification. Tho* the King- ^-O/'^^
dom of Heaven confifts of Righteoufnefs, as
being the Law of that Kingdom, yet that Law
Is admirable and amiable with refpefl to its hap-
py Confequences upon the Subjeds.
For in a ftridt Intendment, exclujive of all
Thoughts of our own Intereft therein, it is,
I. With refped of God ; without Faith, the
Scripture tells us, it is tmpJJlUe to fleafe him \
and what is that Faith, but as it follows, that he
is, and is a Rewarder of thofe that diligendy
feek to pleafe him ? The true Notion therefore
is not to pretend to love Virtue for its own
Sake, but for God's Sake, i. e. to do good not
for fecular Ends and Expectations, but with in-
tuition on his Command, who fees in fecrec
whatever is intended to him, and will hereafter
reward openly for it. 2. With refpecfl to our-
felves it is, in Fad, imprafticable in this- State
of Things. ' But what is worfe, a kind of fetting
up for Independency, or a fcorning to be be-
holden, or acknowledge ourfelves to be what we
are, dependant needy Beings ; an adual under*
valuing of God's Rewards •, prepofterous and
inconfiderate Arrogance in fuch indigent Crea*
tures as we are, it is a falfe ftating our owii
Cafe, and therefore muft be a wrong Scheme.
D o we pretend to add any thing to God,
by pretending to love him for his own Sake?
Does he really (land in any need of our Love,
or .can we think it is requir'd of us on his own
Account ? If not, let us make Senfe of it, and
love him as heartily as qver we. can». by keeping
his
p4 DEISM Delineated.
CHAP, his Commandments for our own Sake. For
y^^}lj we indeed ftand in need of all the good
^^^'^Effeds of thofe ardent Streamings and Incli-
nations of the Mind towards the Author of
our Felicity, as they return upon the Mind
with Interell, add great Improvement to it, by-
refining it from the Love of this World, and
fitting it for a better. The End of loving God
is to be like him, and the End of that is our
own Happinefs.
Our Love of God is not a giving, but an
indigent receiving Love ; we love him becaufe
he firft loved us, a Love of Gratitude for his
relative, munificent, and undeferved Kindneffes.
What have v/e to give, but the litd'e Nothing
of our Thanks, which acknowledges our De-
pendance, his Fulnefs, and our Need of Re-
ceiving ; and is fo far acceptable to the ge-
nerous Giver of all our Enjoyments, and of our
Hopes of more ? So that to pretend our Love
of God in this Life ought to be fo funtle, pure,
and i{}imix'd, as to have no other Objeft than
' ■ merely ihe Excellency of that Being itfelf, in order
to render it acceptable, or convince our own
Minds of the Sincerity of our Love towards
him, is indeed to rriake our Love unacceptable to
him, to convidl ourfelves of Hypocrify before
him, and of being Flatterers in Love, and Sy-
cophants in Devotion.
But the more dependant we make ourfelves
on him in acknowledging the Receipts of all
that we have in this Life, of the Means of Grace,
and the Flope of Glory in the next, then our
Love and Devotion refpefling him as what he
is to us, our Bmefathr in thefe Things, is truly
fateful
DEISM Delineated 95
grateful and becoming us ; and therefore grate- C HAP.
ful and acceptable to him. And the offering i^L^
fuch Love muft appear to the Heart «nd Con- ^^
fcience to be perfedly fincere and dutiful in fuch
Creatures as we are ; becaufe it proceeds from
the Senfe of our Dependancy, as being his Crea-
tures^ recipient and expe£tant of all our Good,
If our Author admits the 'Thought of Self-Hap-
pinefs and Fruition * or Gratitude -f into the
Love of God, then he admits Self-Interejt -,
then he excludes pure Efteem, Excellenc^y and
own Sake : And therefore can be no Apolog'j for
jhat Principle.
I T is ridiculous in him to alledge there, in
order to remove Mercenarinefs out of Religion,
and make it liberal: " How fhall one deny
" that to ferve God by Co7npulfwn, or for In-
** tereft merely, is fervile and mercenary ? '* For
who that confiders either the Nature of God or
Man, can grant it mercenary to ferve him in the
Way he himfelf requires, and from the Motives
all his true Servants recorded in Scripture have
aoiually ferv'd him ? Was their Religion fervile
and illiberal ? Does the greateft Wifdom we are
capable of in declining the greateft Evils that
can befal us, deferve the Name of Compulfwn ?
Or to purfue the greateft Happinefs of our Na-?
ture, is that a reproachful Interefi? He re-
proaches only himfelf and his own Syftem, by
adding in the next Page, " That altho* this
*' Service of Fear be allow*d ever fo low or
" bafe ', yet Religion ftill being a Difcipline and
" Progrefs of the Soul towards Perfection, the
" Motive of Reward and Punilhment is Pri-
* Cb^aii. Vol. II. p3g, 270. t 3i(i. pag. 272.
" mary
96 DEISM Delineated.
" mary and of the higliefl: Moment wit
" till being capable of more fublime Inftruc-
CHAP. " mary and of the higliefl: Moment with us;
XVI. (c • • -" - - -- - -
^^'^" tion, \tf^ are led from this fervile State to
*' the generous Service of Affe^ion and Love? "
If the Motive is Primary in ferving God in this
World, why does he prefently after in the
Margin inconfifliently make it only Supple-
menial ?
Besides, it is a more liberal, and lefs
mercenary Morality, by Faith and Hope to ex-
ped: the Reward of Happinefs, from the inter-
pofing Difl:ribution and Allotment of our Hea-
venly Governor, fulfilling his general Promifc,
than to depend upon and be wholly influenced
by a Stoical Notion of rewarding Happinefs, as
neceflarily and infeparably connedled to Virtue
by a blind Fatality. Neceflity and Fate would,
in that Cafe, prefide and be the only Deity, and
there would be no longer room for Faith, or
Hope, or Prayer, which helps to qualify the
Soul with virtuous Difpofitions -, at the fame
time it refigns up itfelf in SubmilTion to all
the Difpofals of Providence in this World ; but
any Regard to the heavenly Will, or his Difcri-
mination in the next Life, would become ufelefs,
upon that Suppofuion. If Love confifts in an
Union of Mind and Inter-eft, Inclinations and
Defigns, we muft forego our own miftaken
ones, and, by Imitation, unite ourfelves to thofe
of God; and the Proof of that Progrefs in
uniting ourfelves by Love to him, is keeping
his Commandments ; which are Prefcriptions,
as well for our unlearning Evil, as learning
Good, and correding the falfe Love of Self
into that which is good and true and divine, by
copying after God in fo many Attitudes of Like-
ned
t)ElSM DfiLIliEAtED. 97
hefs and Similitude. - So that we love God becaufeC HAP*
be firjl loved us, in firft making Man in his ^^^•
own Image ; and when he had unmade himfeJf^ "w^/^
by Tranfgreflion, making him over again as it
were, by fending his Son in the Likenefs of
Man.
What makes the tJappinefs of God, makes
alfo ours, by Imitation and Communication»
When the'Love of him perfects us in the Imita-
tion of liking, defiring, and purfuing the fame
Things and Views with him, it gives us Pofief-
fion of him, makes us partake of his Happinefs^
and derives it upon ourfeives. The more w(i
know andconfiderGodandhisWaySjthe morew6
love, the more we imitate, the more we are like
him. And his Perfe(5lions of Holinefs^ Jujiice^
Mercy, &c. are the Exemplars of all Virtue,
the Patterns of our Imitation, the Objedls of
our Love, and the Source that communicates
Happinefs to us. And as that future Fruition
(fonfifts in delighting in God, being like him^
and receiving of his Abundance in proportion
to the Increafe of our Likenefs, we muft carry
Oil in the Lamp with us ♦, for there is none to
be borrow'd, or bought at the unexpe6led
Hour i but we muft be previoufly fitted with
fome Likenefs and Qualification, in order to be
changed into and inverted with more glorious
Likenefs •, and if we don*t learn to lOve God in
this World, where we go to School to learn ir>
We (hall have no Notion of it hereafter, and fo
be deftitute of all Qualification for Happinefs in
his Prefence. So -that all our Love tor him
here, is for the fake of being happy with him
for evermore.
You II, H Is
93 DEISM Delineated.
CHAP.
^^^I. Is it culpable? Is it not rather commend-
^*^''^^''"'**'^ able for a Traveller to think of his Journey's
End ; or a Stranger of his Home ? This was
certainly the Viaticum, or Provifion in the Way,
of the old Heroes of Faith in their Road to
Heaven, infomuch that one of the Greek Com-
mentators affirms, that the Thoughts of return-
ing home, and being Strangers or Sojourners in this
World, is the firji Virtue, and ever'j ^rtue in this
JVorld*. Thefe Candidates for Heaven, and
wife Oeconomijts of Happinefs, having no exprefs
Revelation of the Gofpel, but as it ferved to
fhew their Faith, that a heavenly Country
was to be preferred to an earthly, wifely follow'd
the Didates of Nature in preferring a greater
Good to a lefs, and a lefs Evil to a greater, in
Virtue of the Promife of God to Jdafn, and af-
terwards renew'd to j^braham.
But the noble Author lull cited deviates
from Nature, in order to attain his malevoIeiTt
Ends againft Revelation, (in Oppofition to which
he feems to have had the moft unnatural Preju-
dices) by a general Law and Principle of his
Syftem of Virtue, he difcards the Confideratiori
of private Good, or Self' Affection, from havino-
any Share in it ; difcards alfo the natural Dic-
tates of common Prudence and Confcience, for
preferring the greater to the lefs private Good ;
and depreciates the Virtue built upon that Prin-
ciple of common Senfe, and Nature, under the
Notion of a Bargain, His Words are,
K6(r(j.ii TiiTis. Chryfi. Heb. xi. 13, And I may add, tho' they
were Strangers in this World, they were intimately known to
and acquainted with the Maker of it,
♦* Now
DEISM Delineatei) 99
CHAP-
'* Now the more there is of this violent ^^^^
" AfFeftion towards private Good, the Icfs Room ^^-^"V^^
" is there for the other fort [AfFedlion] towards
*' Goodnefs it/elf^ or any good and deferving Ob-
*' jecl, worthy of Love and Admiration for its
" own fake ; fuch as God is univerfally ac-
" knowIedg*d.'* And afterwards fpeaking of
Refignation to his Will, that there is " no more
" Worth or Virtue [in fuch an Inftance] than
" in any other Bargain of Inierefl: The Meaning
*' of his Refignation being only this, That he
" refigns his prefent Life and Pleafures conditio'
" jMlly^ for that which he himfelf confejfes to he
*' beyond an Equivalent ; eternal Living in a State
*' of highefi Pleafure and Enjoyment *.'*
And elfewhere, " I know too, that the
*' mere Vulgar of Mankind often (land in need
" of fuch a re6lifying Obje6l as the Gallows be-
*' fore their Eyes. Yet I have no Belief that
*' any 'Man of a liberal Education^ or common
** Honefl'j^ ever needed to have Recourfe to this
*' Idea in his Mind, the better to reftrain him
*' from playing the Knave. And if a Saint had
*' had no other Virtue than what was rais'd in
*' him by the fame Objedl of Reward and
*' Punifhment, in a more difant State ; I know
" not whofe Love or Efteem he might gain "be-
*' fides: But for my own part, I fliould never
*' think him worthy of mine t •" He adds in
the next Page, " Nothing is ridiculous but what
'* is deformed: Nor is any thing Proof againil
** Raillery except what is handfome and jtifi.'*
And preiently after, " Nothing fo fuccefsful to
* CharaSl. Vol. II. pag. 59, \ Ibid, Vol I, pag. 127.
H 2 *' be
100 DEISM Delineate©;
CHAP.*' be play'd upon, as the PafTions of Cowardice
XVI. « and Avarice:*
Is this his Ridicule of ChrijTtan Virtue? The
Ridicule recoils and fixes only upon himfelf; ac-
cording to his own Maxim, the Ridicule^ if ill
■placed at firft^ will certainly fall at lajl where it
deferves *. And that is true enough, according
to the old Maxim, Rifu inepto 7nhilineptiu5. See-
ing then he ridicules the Inftinds and Operations
of Nature and common Senfe, and the Influence
of all Laws human and divine, in order to ridi-
cule Chrirtianity ; I afk his Admirers, where
does the Ridicule fall ? I would not have it fall,
if it could be help'd, upon them, or their ador-
ed Author ; becaufe in Truth, the Matter is too
ferious for fuch Levity.
H o w in Fadl is th^t common Honejly, which
fuperfedes the Fear of the Gallows, firft educated
in Subjeds, but from the religious Principle of
the fuperior Fear of God, to whom they muft
give an Account of their Actions ? If that had
its due Effeft upon all Perfons, there would
be no need of Civil Laws with fuch Sanations :
For the Law is not made for the Righteous, who
maintain their Charadler upon that Principle ;
but for the Unrighteous, and Difohedient, who de-
generate from it -, as Indiclments for the Breach
of the Law fuppofes, and arraigns the Criminal
firft and foremoft for 7iot having the Fear of
God before his Eyes. If all the Laws Divine
and Human fuppofe the Degeneracy of human
Nature, and are grounded on it ; and the hea-
venly Leginnture, and likewifethe earthly, fhew
* ChareSl. Vol. I. .pag. lO.
their
DEISM Delineated. loi
their Wifdom in providing Remedies and Helps C HAP.
againft ir, and annexing Sandions to their refpec- ^^'b,.
tive Laws, which give them all their Efficacy ; ^^^
is the Degeneracy of human Nature, to be
ridiculed as a Phantom, a Thing confefsM and
felt by all the wife Men in the World ? And are
the Laws of God and Man to be banter*d and
laugh'd at ? For to ridicule the Sandions, with-
out which the Laws are but Cobwebs, is a di-
red^ unavoidable Ridicule upon the Laws of
both, A decent Laugh indeed !
It is true, Epicurus of old, and Hohbs of
late, maintained the Principle of Self-Affe^ion
and private Good ; but it was in the depraved
Senfe, and vicious Extreme ; Self was all in all
with them. They excluded Benevolence, Pro-
vidence, and all Confcience towards God or Man
out of their Scheme: And fo the Paffion for
Self having no inward Senfe of God, nor of the
Publick to regulate it in the Heart, whence it
fprings, becomes Atheifm and the worft of Evils
in Society. But with that Regulation and Re-
ference conftantly guiding and direding it, it
moves in Sphere, and does all Duty to God,
and Man. iV-ccordingly Socrates^ and EpitletuSy
the moft eminent upon Heathen Record, as
well for the Praftice, as the Knowledge of mo-
ral Virtue, both efpoufed this Principle under the
fame Regulation ; and conduced their Actions by
the Expeftation of the Favour of God, and his
Rewards for well-doing. But this Vifionary in
Virtue and Reformation having made a great
Difcovery of the Poeth Meaning of. Senfus Com-
munis *, that it fignifies Publick Senfe, or AfFec-
* Chara^, Vol. I. pag. 103;
H 3 tion.
102 DEISM Delineated.
CHAP, tion, makes that his firft and only Principle of
^^'J[- Virtue •, and, at once, expels Regard to Self, to
^'^^y*^ Q,)^^ to any of his Rewards or Punijhjnents^ out
of his Syftem •, at leaft from having any rightful
Share in his Virtue ; fave only by the by at a
dead Pinch future Rewards and Punifhments are,
allow'd to fhovv their Heads. For he profefled-
ly ridicules the having Refpedl to God's Rewards
and Punifliments as Avarice, 2ind Cozvar'dice, as
above gbferved, ^
Skin for Skin and all that a Man hath will he
give for his Life % tho* it came from a wifer and
more virtuous Deift, and a far better Philofo-
pher than his Difciples can pretend our Author
to have been, he rallies it * neverthelefs as He-
terodox Sophiftry, as if it was unnatural. What
is natural in the Confultations of every Agent is
too filthy to mix with his pure Virtue ; that be-
ing a Compofition of an Ideal^ 'Tranfcendental
Notion oppofed to Self. Yet the Truth forces
the Confeffion from him, that it is the Height of
Wifdom, no doubt, to be rightly SelfifJj f .
Why is Truth fo ftrong and prevailing but
becaufe it is Nature P And why is Self-Preferva-
tion the ftrongeft Principle within us, but becaufe
it is the fume Nature ? As long as that Princi-
ple fubfiils, and is influenced by a due Regard
to him who is our Preferver, the Juggle and Fa-
fcination of his pretended Virtue muft vanilli
before it -, as being in Reality nothing better
than the Nature, and the Self-moving Principle
of Man inverted. Is that beautiful, or is it de-'
form'd, which delineates real Life, and Nature
^Ch^ra^. Vol. If. pag. 123. \ Ibid. pag. 2\.
in
DEISM Delineated* 103
in an inverted Order? It may carry a grcatCHAP.
Sound with it, as many other Cheats do, which ^VI.
pretend the Good of the Publick and nothing ^""^'"'^''^^''^
elfe; but it is the Sound of Words and no-
thing more that captivates the Admirers ; be-
caufe in fadl and fober Senfe, it is impradicable
by the Generality ; and I wifli that was not the
Author's real Policy, to fee up Virtue upon a
Principle plaufible (in falfe Theory) but in good
Truth equivalent to being impradicable ; which,
under the Name, effectually banilhes the Thing
Virtue out of the World.
If fuch a School of Virtue, fet up in Contradic-
tion to real fra5iifing Nature, is a moral Defor-
mity, then according to our Author's own Di-
ftindtion, that fuch is tjhe Irue Objedjt of Ridicule,
how can his Syftem efcape it ? If it is neither
handfome nor ju^ to eftablifh an impradicable
Foundation of Virtue, how can it be Proof againft
that Raillery he would fet on Foot ? efpecially
when the Laughing Faculty is generally moft
lavifti againft your Impojtors and Pretenders to
Things againft the real Powers, and known
Movements of Nature. The Paramount of all
Ridicule upon Record is, Parturiunt monies^ nafci-
tur ridiculus mm. — ■ But if he digs a Pit for
others, and falls into it himfelf, who will pity
him, or help laughing ? For a Bull in Senfe is
certi^nly to all IVIen of Senfe an aukward ridicu*
lous Beau in fine Words,!
Whence that ExprefTion, * / woidd not he
guilty of fuch a Thing for the whole World ? Not
from his fpeculative Publick-Senfe, but common
Senfe, in the obvious Meaning, habitually taught
* CharaSi. Vol. I. pag. 133.
H 4 and
104 DEISM DELINEATEDr
CHAP, and inculcated in Chrijlendom from that Maxim
^^h^ of Profit and Lofs, whofe Author was Chrift, If
'^ a Man frooulcl gain the whole Worlds and lofe his
own Soul. . If the Followers of this great
Lover of Paradox, more than of Virtue, will
vouchfafe to Ihew common Senfe in pradifing
upon that divine Maxim, we are agreed.
Epicurus, Hobbs, Spinofa, and almofl: all the
eminent Atheifis and Fatalijls^ are recorded as
paffionate Admirers and Extollers of Virtue for
its own Sake, not for the Hope of any Reward
after Death, but for the Excellence of Virtue it-
felf, and the Advantage the Followers of it re-
ceive in this Life ; which evinces, that it has
been a general Combination to attack and fub-
vert Religion, under thefe falfe Colours ; that
the Pretences to this aerial Love of Virtue com-
monly run the higheft where the Life of real
Morality and Religion is made a Vidim, and
lies bleeding and dying at their Feet : And that
the owning or difowning the Being of a God
amounts to one and the fame Irreligion, where-
ever a future Judgment, the Influences of thofe
Rewards and Punifliments (the Sinews of his
Laws, and Inftruments of his Government) are
denied or derided, and Duty and Obligation
thrown off the Hinges : the Confequences, which
naturally follow, are very plain ; The Worfhip
of God is Enthufiafm ; Chriftianity an ImpoJi$tre ;
and Heaven and Hell a Sweetmeat., or Rod for
Children to take their Phyfick 'f". They ought
to have no Influence upon Virtue according to
him, for he fays a Man can be Good and Vir-
tuous in no Degree till he likes and affeds Good-
■f An Expreffion of the Author K&CbarcUi, Vol. II. p. 247.
nefa
DEISM Delineated. 105
nefs and Virtue for its own Sake, and as amiable C H A P,
in itfelfW. The Truth forces itfelf upon him a ^^li.
little after, and he finds himfelf under a Necef-^ ^'v^^
fity to own 'tis certain on the other Side, that
the Principle of " Fear of future Pimijhment
" and Hope if future Reward^ how mercenary
" and ferviie ibever it may be accounted, is yet,
*' in 7nanj Circumjiances^ a great Advantage and
" Support to Virtue J." What is this but ad-
vancing a notional Principle, for fubverting the
Virtue of Chriftendom, under a whimfical Di-
ftindion ?
Now according to the Obfervation of the
Author of Chrijlianity as old, &c. That every Ex-
ception to a general Rule is founded upon a general
Rule itfelf; the above Exception, which he al-
Jows of, muft certainly be acknowledg'd the
iruejl, firfi^ fuperior general Rule •, being fo evi-
dently founded in Nature and the Truth of Things-,
confequently, that his Dodlrine of Virtue muft
be excepted out of it, as an Extravagance and a
Rant of Enthufjafn, being grounded in an un-
natural Endeavour to put afunder what God
and Nature have join'd together. Had he firft
made a due Inquiry into Nature, he had made
a better Inquiry concerning Virtue. For that which
makes Virtue impra^icable to the Generality^ ac-
cording to the Meafures of Man in his prefent
State, can never be the Way to ferve Virtue, or
recommend it, in good earnefi\ to Fraftice.
What truer, and yet what worfe Chara*6ler
can be given of the Deifs Religion, who rejed:
Chriftianity, than that it is apparently bottom'd
H Charaa. Vo^ II. pag. 66. J Ibid. Vol. L pag. lo.
upon
io6 DEISM Delineated.
CHAP, upon Ignorance, or Mijlakes, both of the Nature
XVI. of Ma7i, and God ? And that they fight againji
^-^^V^ true Religion (the invincible Gofpel) in the War
of Ignorance ; as it is elegantly exprefs*d, Wi[d.
xiv. 22. Their Blunders about the Goodnefs of
God have been fhewn before, and Ihewn to be
their Sheet Anchor. And as to the Nature of
Man, is it not abfurd to go about to jlifie, fo
inhumanly ftifle thofe Springs of A6lion in hu-
man Nature ; and fo unnaturally baffle thofe De-
fires of Reward, which natural Religion infpires i
God is, and is alfo a Rewarder of thofe that Mi-
gently feek him.
And out of Spite to the Chriftian Revelation,
which has made thofe Rewards fo bright and
glorious, and attainable upon the mod rea-
fonable Eafmefs, is it not monftrous in their
Leaders to fet up an unnatural Dominion of Ir-
religion over their wretched Votaries, by dii-
couraging the moft effedlual Principles and Mo-
tives to Virtue ? Does not Chrillianity cheriOi,
cultivate, water thofe natural Seeds of Virtue,
and pufh them to Growth and Increafe by the
Profped: of the moft glorious Harvefi ? Does it
not hold out a Crown of Reward, more pre-
cious and ponderous than all the Crowns of this
World, to the Faith of the true Followers of
Nature and of God ? For every one who truly
and diligently does fo, embraces and fuper -acids
Chrifi ; who came to reveal. God, and Nature.
The Sources of the divine Goodnefs, and Per-
fedtipns, no otherwife difcovgrable, yet, being
difcovered, are found perfedly fuitable, and en-
gaging to our rational Faculties. Nor is there
any true Syltem, either of the Nature of God,
©r Man, in his prefent degenerate State, but in
his
DEISM Delineated. 107
his moft wife and merciful Governmenn over U5,CH ap.'
by the Mediator Chriji Jefus. And does not ^^'^•
this judicious Obfervance of Nature demon- ^-OT*^
ftrate the Author of Chridianicy to be the un-
doubted Author of Nature ? Whereas they
muft make Converts to the Ignorance of God^
and Man^ and Nature^ before they can make
Profelytes to their Deijm.
In fhort, as at the Beginning, Jefus, and the
Refurreclion, and his Judging the World in Righ-
teoufnefs, thofe fundamental Reafons for Re-
pentance, were receiv'd as balibling by the Epi-
cureans^ and Stoicks, who of all the Seds of Phi-
lofophers were moft contrary to Chriftianity *, fd.
a modern Deijl feems to be an unhappy Compo-
fition of both of them, and therefore nourifhes
a double Spite againft that Religion. In con-
tradiflion to the better Sentiments .of Socrales,
he maintains with the Sloick, the Self-fufficiency
of Man to all Virtue ; and that Virtue is its own
felf-fufficiettt Reward -, he flights the Revivifcence
of his Body^ as a Return to Prifon, ratjier than
to an original conftituent Part of himfelf ; and
therefore with the Epicurean indulges irs Grati-
fication, and makes the moft of its fhort Conti-
nuance, as an eftential Ingredient of his Happi-
liefs * : And both Seels join in him, in laying
afide the principal Care of divine Providence, by
difannulling his fpecial Concern, to reward the
Righteous, and puni/h the Wicked (the beft
Thing worth the Concern of fuperintending Pro-
* See Chrijlianlty as old, pag. 1 4. where the Author makes
one 'End of regulating the Appetites, the conducing the
more to the Pleafure of the Senfes, as one Cmfilfue7it of Man's
Happinefs, which \Qxy well agrees with the Hiftory of Ep-
curus.
vjdence)
io8 DEISM Delineated.
CHAP, vidence) by the Hands of an appointed Judge^ in
^^^- the moft diftinguifhing, diftribucive, confpicuous,
iV^^Y^v^^^j everlafting Manner before all moral Agents.
And confequently, his Ill-will to Chriftianity
carries a double Oppofition and Refiftance to a
Jeftis or Saviour ; to a Refurre5iion ; and to his
Judging and Difiributing future Rewards and Pu-
nifhments. Yet, bating the Refurreflion of the
Bod'j, and the Perfon to judge, Socrates could
have inform'd him, all their Sentiments are con-
trary to the Truth and Nature of Things, tho*
he fhould not condefcend to be perfuaded by
ChriJ} and his Apqfiles. I am afraid he believes
with the Stoick, that all Sins are equal, becaufc
he makes fo light of difbelieving the Gofpel.
Who would imagine, yet fo it is, that fo fine
a Genius, at ridiculing Chriftianity under the
Name. of Enthu/tafm, fhould run into real En-
thufiafm and Knight- Errantry himfelf, in order
to explode it ? For the fame dazzling Ideal No-
tion of Virtue, which led him to contradi6b, and
be very polite in Bombaft -f , overfhooting the
Powers
•f- By Bomhnji I mean, that Excefs in Language, or Dis-
cord in Sentiment oppofite to the true Sublime ; which owes
its Beauty and Grandeur to the exprcffing Things in Con-
formity to the Nature of Things. Confequently there may
be a falfe Sublitne in Words of the pureft Di£^ion, agreeable
and charming enough to thofe who don't underftand the Truth
and Harmony of Things, whilft they are affefted with the
fuperficial Harmony of Sounds and Fiddles, Words and Pe-
riods. Cujufcunque orationem videris foHicitam et politam,
fcito animum quoque non minus effe pufillis occupatum. Mag-
nus ille remiflius loquitur et fecurius : quaecunque dicit, plus
habent fiduciae quam curse — Oratio vultus animi ell : fi cir-
cumtonfa eft, et fucata et manufada, oftendit ilium quoque
non effe Jincerum, Sc habere aliquid fra^i. . Sen. Ep. 115.
'i'he jejunenefs of his Reafoning withcrf the Verdure of his
Expreffions,
DEISM Delineated: 109
Powers of Nature and Pradice, has alfo ledCHAP.
many ^ietijis\], Myjlkks^ and pretended ^^^"^^ ,J^^^
of the Romi/h Church, which fets up its Throne ^^ - '
upon the plain Abufe of Nature and Chriftia-
nity, into the like Enthufiaftick Extravagancies,
Flight and Fancy, and Tokens of Want of Judg-
ment. They would not touch, no not they, any
of God*s Rewards, no not with a Pair of Tongs ;
they would willingly, great Souls ! annihilate
themfelves, and their Happinefs, before the
Image of Virtue they have fet up in their own
Fancy -, and be contented to damn themfelves
eternally for the fake of the paflionate Love
they have for God. But when you hear fuch
Extravagancies, always beware of Cheats, Im-
Exprefllons, and his Departure from Truth and Nature turns
every Shew of Sublime into real Bombaft. For as Truth
duly reprefented according to the Nature of Things is the moft
fplendid, magnificent, and affefling of all Things, fo polifh-
ed Words in rounded Periods deviating from the Nature of
Things, are no better than a genteel Impofture with refpeft
to right good Senfe, an irtful (^ackifh Deception as to Truth,
and a Whorifh Paint laid upon Nature by a good Hand. A
falfe irreligious Thought cover'd over with pretty fweet Words,
is Poifon in a Sugar-Plumb : But I hope Religion is not like
Italian Songs, where the worft Meaning of Words tuned
with fine Sounds makes the beft Mufick;
I " Contemplatinje Perfons ought to di'vejl ihemfehes of all
" Affeaions to all things : fhey ought to rejea and defpi/e all
" God's Gifts and Favours, aftd to Jlrip themfelves of all Incli-
" nations e^^en for Virtue itfelf." Letter from Rome concern-
*• ing the ^ietijls, pag. 85.
Another of their Tenets is, « T^rue Contemplation muft keep
" itfelf fix'd only to the Effence of God, imthout refleBing either
« on his Perfons or his Attributes. And an A3 of Faith thus
" conceinj'd, is more perfect and meritorious, than that tvhich
" conftders God ivith the Divine Attributes, or cwitb the Per-
" fons of the Trinity in it," pag. 74. Behold a manifeft
Strain of refined fecret Deifm, harmonizing ill their high
Flight, with open modern Deifm '
podors,
110 DEISM Delineated.
CHAP, poftors, and Jugglers in Virtue, and tiie Lore
XVI. of God. For
Every fobcr-minded v/\Ce Chriftian will be fure
to fhew their Wifdom in regarding their high-
eft Intereft above all Things *, and conduct their
whole Behaviour by that View, Becaufe indeed
a due Regard to the Rewards and PuniflimentS
of another Life, as brought to Light and admi-
niftred by Cbrijl, have a fober, true, pra6lical
sTendency for promoting the doing Good, incom-
parably beyond any Deijiical Scheme. And there-
fore that Diftin^ion which the faid Author would
fet up between Virtue and Religion*^ as if the
former was moft commonly diminijh'd and
crampt by the latter, couches under it a fcan-
dalous, falfe Reflediion upon the Chriftian Re-
;::ligion.
As, to that Narrownefs of Spirit which he pre-
tends is peculiarly obfervahle in the devout Perfons,
find Zealots cf almoft every religious Perfuafion -f .
And again, " If by the Height of devout Ex-
** tafy and Contemplation, we are rather dif-
" abled in this Refpedl, and render'd more un-
.. ** apt to the real Duties and Offices of Civil
' " Life, it may be faid that Religion indeed is
*' then too ftrong in us [j." Chriftianity has no-
thing to anfwer for, with refpeft to fuch Per-
fons, who neither pra61ife nor underftand it v
inftead of its being too ftrong in fuch Perfons, it is
really too weak •, it only faunters, ads the Child,
not the Man •, for it does not a6l and operate in
fuch weak, 7?iij}aken Minds according to the
* Charaa. Vol, 11. pag. 5, 6, 58, 88. \ Il?U pag,
58,116. 11 /^iV. pag. 8?.
many
DEISM Delineated iir
many Principles, Precepts, and Examples of Jo-CH A P;
ing good inculcated by that Religion ; no Defed y^lij
of which can be laid to its Charge by its great- ^^«^
eft Enemies. The true Enthufiaft afluates and
manages Religion according to his roving Fancy,
but is not himfelf a6luated or managed by it, in
its true Defign. Is any Servant alham'd of his
Wages ? Or does he commonly do his Work
the worfe for having Aflurance of receiving
them ? Are not all Men, from the greateft to
the leaft, Servants unto God ? The Service is un-
profitable to the Mafter -, but the Wages is the
making of the Servant : To ferve God is to
ferve ourfelves, and the Happinefs he made us
for. Sir Jfaac Newton, Princip. pag. 527, fays
the Word God is a relative Term and has refe-
rence to Servants.
i^ND if this is the Conclufion and Sum of his
beft Apology for his chymerical Syftem of Vir-
tue, he had better faid nothing : " That by
*' building a future State on the Ruins of Fir-
*' tue. Religion in general, and the Caufe of a
" Deiiy is betray'd •, and by making Rewards
*' and Punifliments the principal Motives to
*' Duty, the Chriftian Religion in particular is
*' overthrown, and its greateft Principle, thac
*' of Love^ rejeded and expofed *." For he
quite miftakes the Cafe ; the Praflice of Virtue
upon the Motive of Reward and Punifhment in
a future State, is the Foundation of Happinefs in
that State. How then can the Pradlice of Virtue
be the Ruin of it ? It eftablifhes the Religion
and Worfliip of the Deit'j upon the Bottom God
himfelf has built it on ; which Way then is Re-
* CharaSi, Vol, II, pag. 279.
ligion
112 DEISM Delineated.'
CHAP.ligion in general and the Caufe of a Deity be-
XVI. trayed ? And if Chrijl is the Dijlributer of the
^^'^^'^"'*''^ future Rewards and Punifhments, and has im-'
proved all the Virtues, and the Worfhip of God
by new Means fuperadded to make all effedual ;
how is his Religion overthrown ? Or in what
manner is its greateft Principle, the Love of
God and Chrijl^ reje6ted or expofed •■, when the
whole Service of Chriftianity is a grateful Ac-
knowledgment o^ that moji furprizing Love in the
Benefits receiv'd, and to be receiv'd ?
But is it not extremely furprifing and incon-
fiftent in this high-fpirited Author, who pre-
tends to be fuch a paffionate Admirer of di/in-^
terejled Love, Friendfhip, Virtue ; if he of all
Men, (hould appear an Enemy to that Religionj
and that Love, and to Chriftianity upon their
account *, feeing nothing is more apparent, than
that the leaft interefted, moft generous Virtue,
moft captivating Love, moft heroick Friend-
fhip, that ever yet reach'd the Ears of Mortals,
enlivens every Page, and infpires the whole Sy-
ftem ? Could he poflibly have been fincere in
his own Principle, and at the fame Time forbear
to love, adore, and become a Difciple to the
Mediator of that Religion ; if not for his Bene-
fits conferr'd, at leaft out of Ejieem of the tran-
fcendent Excellency of his Adions and Compaf-
fions ? To fcorn to be beholden to his Maker
for the Hope of his Rewards or his AfTiftance
in Virtue, is more than human ! And therefore
his afpiring to a Sphere above mortal Capacity,
and alluring Difciples after him, brings him
down to a Pedant in Virtue and Humanity. His
moral Beauty, and his pretended Love of it, are
both mif-(hapen ! his Syftem a Sham, and a
mean
DEISM Delineated 113
mean Artifice to overturn the bed Religion inCHAP.
the World. XVI.
Besides, the Religion I am fpeaking of in-
cludes his Virtue and more ; and therefoje can'c
in itfelf be narrower than that. It teroies to
work out our own Happinefs in both Worlds in
dependance upon God's Favour through the
Mediator \ which includes the whole of our Hap-
pinefs in all our Faculties, of Body, and Soul ;
confequently larger than Virtue in his Senfe,
which he makes to confift in Affeclion to earthy
Society -, and allows it to Atheijis^ as well as Deifts ;
but not in fo perfedl a Degree *. As Chriftia-
nity finds us a Man, it will make us a Man ; our
ISlature and Conftitution now will be our Nature
and Conftitution hereafter, only greatly improv-
ed in both its Parts : So exadly does Chriftianity
confult Nature and improve it.
Whereas the Deiji configns his Body In the
Grave to everlafting Oblivion •, fpurning the faid
Religion, he fpurns all Belief of its Refurrec-
tion ; drops half human Nature, and leaves ic
in the lurch for any Revivification or Happinefs ;
and fo betrays its Caufe, in Futurity^ in the earn-
eft Expe5fation of the Creature^ and lofes it before
all the World. Such wretched Confulters arc
they of our common Nature^ and worfe Counfel-
lors of its joint Happinefs ! They join the Op-
pofers of Chriftianity from the beginning, in
profefling to deride this Article of future Hu-
* CharaSl. Vol. II. pag. 6, 57,69. And this Virtue he
confines to Honefty, and diftinguilhes it Hkevvife from Religion
in his EJfay on Wit and Humour, pag. 93,
Vol. II. I man
114 DEISM Delineated.
CHAP, man Happinefs, as a Hope more becoming PVorms
^^^^//^^z;; A/f;/, in.the Pharle of CVZ/^/if.
For tho' ic is natural in us to have Affec-
tion tddJDcieCy, as this Author pleads ||, can he
deny it to be likewife natural in us to have Affec-
tion for Ourfdves •, and that Affection fufcepti-
ble of the Influence of Rewards and Punifhments
from our Maker ^ as our greateft Concernment,
as our higheft Reafon, as our Religion for lov-
ing our Neighbour, and doing all the Duties to
Society •, to the Needieft -, to Pofterity, who
can't requite us ? Yet fo unconfcionable is he to
God and Human Nature, as, the better to expel
all Regard to God as a Governor and Rewarder,
he tramples upon this chief Afpe6l and Confide-
racion of Nature that is in every Agent ; and
upon the other Senfe of Natural, fets up his Jialk-
ing Horfe of Virtue, to fecure his Game of kill-
ing Religion dead.
Let Men think, as free of Prejudice as they
pleafe, upon all Matters ; but it will be a Shame
and Reproach, if their adual Free-thinking is
nothing more than Half-thinkings upon the Na-
ture of a moral Agent, and the true Reafons and
Motives of Virtue, in real Life and Aftion. I
fliall therefore apply the Words of this Author
to himfelf, becaufe they fo exadly fit him, as
he has degraded the Nobility of AuthorJJjip^ by
departing fo fliamefully from Nature : " His
*' Piece will be found ridiculous, when it comes-
" thoroughly to be examined. For Nature will not
*' be mocked. 'The Prepojfejfwn againfl her can
t ^MKniwv >i sA^'fj Orig. cont. 240, || CharaSl.
Vol. III. pag. 214.
*' never.
DEISM Delineated; ri^
^* never he very lafimg. Her Decrees and In-CHAP.
" ftindts are powerful ; and her Sentiments in- ■^^^•
'' bred. She has a flrong Party abroad ; and as ^^v^^
** Jlrong a one within ourfelves : And when any
" Slight is put upon her^ ps can foon turn the Re~
** proach, and make large Reprifals on the Tafle
** and Judgment of her Antagonifl *.'* To which.
I add the Obfervation of Lord Bacon, " A lit-
*' tie Philofophy helps to make an Atheijl, buc
*' a great deal brings round to Religion^ And
it has been truly obferved, that the Deifts are
fo fuperficial in folid Learning, that was it not
to prevent the Ignorant from being feduced by
their fuperficial Writings, they would be the
Contempt of all learned and judicious Chri-
ftians.
But Chriftianity infures the Refurr e5f ion o( thQ
Body, which is that peculiar Life and Immorta-
lit>' to both Parts of our Nature, brought to
Light by the Gofpel ; which- eternal Life is the
Gift of God, thro* the Mediator j who has the
Gift put into his own Hands, to diftribute to
the World. So very proper is it for him to
have the final Allotment of the Ends, Happinefa
and Mifery, who is the Head of all the appoint-
ed Means, and the Author of eternal Salvation.
And as eternal Life is at his Difpofal, and attain-
able only upon the Conditions of his Gofpel ;
not the natural Confequence of following mere
Reafon for a Guide ; but a bountiful and gra-
tuitous Superaddition, as I have made appear be-
fore, where*s the Deiji*s Provifion for eternal
Life?
* Chora ff. Vol. I. pag. 354.
I 2 A WISE
ii6 DEISM Delineated.
CHAP.
^^l;. A WISE Bargain, truly, to lofe the toialH-^p-
'''^'^'^'^^'*'^ pinefs of his Nature in both its Parts ! For if
Death, as he owns, is not a Ceafing to be, but
a Separation of Soul and Body *, and the Re-
union of them to a State of BleiTednefs is
that Immortality and eternal Life, which is
the Gift of God to the Faithful in Chrift, ex-
clufive of all the Defpiiers of the Gofpel ; where
are his Pretences to that Life of Body and Soul ?
His Fate, as a Defpifer, is to perifh from all
Enjoyments •, and therefore will find his Refur-
rediion to Condemnation of Body and Soul ;
which, being void of all Happinefs, has not the
Name of Ltfe ; nor is it privileg'd with the Cef-
liition of the being of either of them -, but a Re-
^ union for ever to fuffer the Indignation of God,
upon both, for evermore, fufFering as they finn'd
together. His vile Body will be rais'd by the
Power of him he fo much contemns, and
chang'd, not into- a glorious, but viler Body,
and join'd to his infidel Soul, to believe too late,
and be buffeted and vilified for an obftinate Fool,
to all Eternity, for defpifing his Truth, con-
temning his Revelation, and his coming to Judg-
ment. So little Occafion had he to diftinguifh
between the Jtheift and Bei§i, feeing their End
is like to be the fame.
And why fhould not their End be the fame,
fince their Virtues are the fame ? For a Sinner
to pretend in bis own Sufficiency to approach God,
is the fame as to difown him to he what he is ;
or a Sinner to be a Sfnner. Neither of them al-
low of any pofitive Account hereafter, and in that
Refpefl they are equal. And what fignifies al-
lowing Virtue here in Namcy and God as an In-
ipedor
D EISM Delineated. 117
fpeftor in Name, or an Example of Benevolence C H A P.
in Name ? When they believe no folemn Ac- ^^'^•
count to be given, or that they fhall fufFer any '^■OP^
thing in Judgment from him. Is it fo ? then
there is no Deficiency in Alhe'ifm from Deifm,
except the Example of the Deity ; but all the
Ufe the Dei^s pretend to make of that, is for
Benevolence to Society in this Life •, and now if
this Author allows the Pradice of Benevolence
and all the human Virtues to the Atheifi in the
Places above cited, he makes the Example ufe-
lefs, and, by his own Conceflion, ought to have
own'd hi?n upon Equality as to that alfo.
Mr. Bajle proves the Atheist capable of their •
Benevolence and human Virtues in various Places
of his Didionary, from the Temper of fome.
Education of others, Love of Fame, Senfe of
Difhonour, Rewards and Punifh-ments of the
Magiftrate, or fome Temporal Advantage *, not
from the Inftindt of Confcience, not upon reli'
gioiis Principles, to be fure. And if the Atheifb
may be virtuous not upon a religious Principle ;
then the Virtues of the Atheiff and Deis! are the
fame, the Principle being the fame : Neither of
fhem admitting, nor pradlifing upon the Reli-
gion or Principle of being accountable to God.
Our Author indeed reprefents the Atheift more
fplenetick, and out of Humour, on Account of
Diforders in the Syftem of the World ; and
that is all the real Diftincftion I can perceive he
makes out between them. For as to the Plea-
fure and Pain naturally confequent to the Prac-
tice of Virtue and Vice, which the Dei§i calls the
fuller e Rewards and Puniftiments of them, they
are Rewards and Punilhments only in Name ;
nor can the Deift upon his own Principles pre-
I q tend
ii8 DEISM Delineated.
CHAP, tend to any other Hereafter- Interest in Virtue,
^^^- but that Hereafter-Pleafure. Now if that Pl«a-
^''"'^''''^ fure is no more than the natural Confequence
of Virtue, then it is infeparable from it •, and
then the Jlheift is entitled to as good a Share of
it as the Deift. Tho' he does not believe the Im-
mortality of the Soul, he can make no Altera-
tion as to its Afcer-exiftence : And therefore if
he pradifes Virtue here upon the fame Principle
with the Deift, the fame Confequence will follow
his A(Stions, and be its future Appendix, whe-
ther he intended or delir'd it, or not. This Au-
thor declares either againft being bribed or ter-
rified into an honeft Practice * by God -, which is
• the fame thing as to defpife his Rewards, and defy
his Punifliments,
In Heathen Countries, ancient or modern, a
D<?/7? is a Charader of Senfe and Value before
God, and Man ; the Wifeft of them were fen-
fible of the Want di true Revelation, and long'd
for the Benefit of it : And the Commonalty
were influenci'd by a confus'd Belief and Expec-
tation of p'ofitive Retributions in a future State *,
and therefore in that Refpefl, upon a better Foot-
ing, than Deifts in a Chrijiian Country. For
thefe reje(5t pofitive Rewards and Punifhments
of the true Revelation, and in fome meafure re-
. je6t the Revelation on Account of the Sandlion
■ of the Funifhment ; which, by the way, is a very
ridiculous Reafon for refufal : Becaufe the bene-
ficial Confequence of their embracing is fo very
great, the wor^ Terror of the Punifhment is
JeveU'd again ff their Refufal, for fubduing their
flubborn Will ; and every one that receives th«
*^Cbarq^. Vol. I. pag. 97.
Revelation
DEISM Delineated? 119
Revelation has it in their own Power to feel noC H A P.
ill Effeds from an Objedion, that is defigned to ^^i;.
fave them. The Worm of Confcience that never^^^"*"^
dies may be the natural Punifliment of Sin ; but
to that is fuperadded the Fire that never Jhall be
quenched.
When thefe Deifts therefore talk 0^ fature Re-
wards and Punifliments, they ftill take care to
talk as if they believed them not, to be fure, not
as fuch. Such a Per/on believing Rewards or Re-
iributiom *, &c. can mean no more according to
their Scheme than, if fuch a Perfon believes, &'c.
For this Author, left he ftiould have advanc'd '
too much, takes care afterwards in his Mifcella-
neous Reflexions ^ to declare himfelf, and prevent
Miftakes. *' Even Confcience^ I fear, fuch as is
" owing to religious Difcipline, will make but
*' a flight Figure where this Tafie is fet amifs.
*' Among the Vulgar perhaps it may do Won-
*' ders. A 'Devil and a Hell may prevail, where
" a Jail and a Gallows are thought infufficient.
" But fuch is the Nature of the liberal, polifh'd,
*' and refined Part ot Mankind ; fo far are they
" from the mere Simplicity of Babes and Suck-
*' lings ; that inftead of applying the Notion
*' of a future Reward or Punilhment to their
" immediate Behaviour in Society, they are apt,
" much rather, ihro' the whole Courfe of their
*' hives ^ to fhew evidently that they look on
" the pious Narrations to be indeed no better
• ** .than Childrens Tales, or the Amufement of
** the mere Vulgar f."
* Charaa. Vol. II. pag. 71! t Ibid. Vol. III.'
pag. 177.
I 4 As
120 DEISM Delineated.
CHAP.
^^^;^^ A s to his profound Refpeft and religious Ve-
^'^'^neration of the facred and folemn Myjleries of
Revelation^ and his fteady Orthodoxy^ Rejignatmiy
and intire Subtmffton to the truly Chrtjiian and
Catholick Dodlrines of our Holy Churchy as by
Law eftablifh*d, pag. 315, 316. he had the Pri-
vilege of his Rtdiade to come off of that, as
meant in Jeft^ tho' declared, as any one may read,
in folemn Earneftnefs. It is well, if by the fame
Ridicule, his Followers have not learn'd to ju-
ftify themfelves in the abominable Hypocrify of
receiving the Sacrament for Places, when they
know in their Confrience they believe nothing
of the Matter. And their Religion as to Oaths
fworn upon the Bible may as juftly be fu-
fpefted.
For as they believe thofe Rewards and Pu-
nifhments in no other Senfe, than as they are the
Tiatural Confequences of their Aclions -, and re-
je6l the Belief of any pofitive Retribution of any
Good or Evil, but what is the neat Produce and
natural Sequel of the Adion itft-lf : They influ-
ence and operate not as Rewards and Puni/hjiients
to be diftributed pojitively and legally by God as
a Governor ; but as mere Confequences, which
would follow from the Aflion whether there was
any Law, any Sanflion, any Account to be given,
any Judge, any God. For that Adlion, which
naturally produces all the Good, or Evil here-
after, operates of itfelf without the Afliftanccof
Law, Sanflion, Belief of future Account, Judge,
or God.
And therefore if God is believed not to have
that Power, or not to take that Care to reward
Virtue,
DEISM Delineated. 121
Virtue, and punilli Vice, with fome further po- C H a P.
fitive^ legal Good and Evil, than what is the iia- ^"^J-
tural Efredt and Confequence of the Adion ; the ^'-^'^Y"'^
Thoughts 'of God, Judge, or future Account,
can have no Power left to influence and oblige
to the A6lion. The Action on Account of its
Confequence is all that obliges ; and yet no body-
to take an Account of the Performance or Non-
performance of it. God is out of the Cafe, if
he has nothing to add befides the natural Con-
fequence, for that adds itfelf without his Inter-
polal.
I A M confirm'd in this by what Mr. Locks
has obferved, H. Underjianding^ Book II, Chap,
xxviii. §. 6. " It would be in vain for one intel-
*' ligent Being to fet a Rule to the. Adions of
" another, if he had it not in his Power to re-
" ward the Compliance with, and punifli Dc-
" viation from his Rule, by fome Good and
" Evil, that is not the natural Produd or Con-
*' fequence of the Adion itfelf. For that being
*' a natural Convenience, or Inconvenience, would
" operate of itfelf without a Law. This, if I
" miftake not, is the true Nature of all Law,
" properly fo called." He adds a little after,
" He [God] has a Right to give a Rule where-
" by Men Ihould govern themfelves : We are
"his Creatures : He has Goodnefs and Wifdom
" to dired our Adions to that which is beft : .
" And he has Power to enforce it by Rewards
*' and Punilhments, of infinite Weight and Du-
" ration, in another Life ; for no body can take
*' us out of his Hands. This is the only true
*' Touchftone of moral Re5fitude ; and by com-
" paring them to this Law, it is, that Men
♦' judge of the moft confiderable moral Good or
*' Euil
122 DEISM Delineated.
CHAP." Evil of their Anions ; that is, whether as
^^^h, " T^uties^ or Sins^ they are like to procure them
^^"y^^ f-^ Happinels or Mifery from the Hand of the
'* Almight'^y Conform to this rational Prin-
ciple, the great Apojlle, who laboured more than
them all, declares the Premium of his Virtue not
to confift only in inward Satisfadlion, but that a
Crown of Righteouffiefs was laid up for him^ to be
given him by the Lord the righteous Judge AT
THE GREAT DAY ; and to all thofe, as well
as himfelf, that lov*d and waited for his glorious
Appearing. There doubtlefs is a Joy and Satif-
fadlion of Mind, a natural Happinefs and Self-
Enjoyment attendant upon the Habit and Difpo-
fition of Virtue, independent upon the Gofpel-
Dilpenfation and its future Diftributions ; and
being annex'd as Fruit to a Tree, may go along
with the virtuous Heathens to blefs them in an-
other World. But the remunerative., adjudged,
fupervenient Happinefs allotted to the Righteous
at that Day (and fo of Mifery, over and above
the natural Difquietude of Vice) is the Effed: of
the Mediation of Chriff, and proceeds from the
bountiful Goodnefs, and fevere Judgment of
God, in that merciful Difpenfation towards Men.
So that, whilft a virtuous Heathen in a Heathen
Country may enjoy his Degree of Happinefs
hereafter ; the virtuous Deiff in a Proteflant
State (if fuch there can be, confidering the Op-
pofilion of their Mind to the only Truth that can
frudify Virtue) will for their Infidelity be curfed
by that Judge, and wither'd away like the Fig-
Tree, from the natural good EHeds of Virtue.
So contrary to Nature, and Truth, and the real
confcientious Good of Society, and of them-
felves, is the Religion of the Dciils.
For
DEISM Delineated. 123
CHAP.
For as to Fear of future Punishment, this Au- ^^^- ■
thor has taken care to run that down as Enthu- ^^"^"^^
fiafm. Speaking of the Nature of that Paflion,
he fays, " It can hardly be without fome Mix-
*' ture of Etithiifiafm^ and Horrors of a fuper-
^' ftitious Kind *.'* If thefe Men have chear-
fully thrown off the judicial Diflribution of aveng-
ing Punijfhment hereafter, what Hold, what Se-
curity can the Magiftrate or Society have of fuch
Perfons Fidelity to fovereign, or focial Rights ;
■which fo very frequently and unavoidably depend
upon a confcientious Regard to an Oath ? But
what Confcience can he have of that Appeal to
God, who believes he will not pofitively inflidt
any thing on him in another Life for the Breach
of it ? God is only a modifli fpeculative Theory
to adorn Difcourfe, or an Inquiry after Virtue,
but he is a God not to be fear'd in their A6lions ;
or to be govern'd by ; or appealed to in an
Oath.
And this way of not fearing God is the true
Secret of the Method, of what he calls putting
himfelf and his Difciples into good Humour^
whenever they think upon him i". And he gives
this Reafon of not having any Fear of him ;
■for it is Malice only, and not Goodnefs, that makes
us afraid j| •, which I have confuted before. The
requifite Fear that evil Doers fhould maintain
towards Civil Government, is derived from the
Fear of God, the fupreme religious Governor over
Men, as its Fountain, and is fed by it. Go-
vernors are the Image of God, as Governors :
* Charaa. Vol. I. pag. 307. -^ Ibid. pag. 22, 33.
i if^i(i- pag- 39-
But
124 DEISM Delineated.
CHAP. But how fhould the Image be refpedted, when
• ^V^- the Principal is neglefled ? Is not this the old
"^^'^^'''"^*^ Mifdenieanour, is not this renewing the great
Offence againft God, and Society^ verbis ponere^
re toller e ? To grant the Belief of a God in
Words^ and as a mere Word, and by Infidel
Tenets at the fame time fubvert all real Ef-
fects of it.
But if there is moft certainly fome future Ac-
count, and the Light of Nature fuggefts it ;
and Chriflianity, oyer following and unfolding
Nature and the Truth of Things, ratifies, and
renders it more explicit ; then there is a Judge -,
then there are Rewards and Punifhments in good
carneft, and to fome Purpofe ; then they con-
fift of additional., pofitive, legal Pain, and Plea-
iure over and above what God has naturally an-
nex'd to the Performance of fuch and fuch Ac-
tions, as a prefent natural Encouragement, or Dif-
couragement to them ; and a Foretafie of greater,
to be hoped, or feared. It is very true, that Ha-
bits of Virtue are previoufly necelTary to make
Heaven enjoyable, by feafoning the tJnderftand-
ing. Will, and Affedions to it ; and a great Part
of its Happinefs indifpenfably depends upon the
Degrees of that Qualification, as our bodily Senfes
are neceffary to enjoy this World : But fome fur-
ther pofitive additional Enjoyments (as it is na-
tural to fuppofe the Wages differs from the
Work) feem to be the Favour of that Reward,
whether by enlarging the Faculties, or multi-
plying the Objefts, or both ; or by other Ad-
ditions that have not entered into the Heart of
Man to conceive. As temporal Life is the Qua-
•lification, but not the Giver of temporal En-
joyments ; fo Virtue is a Salification^ but not
the
DEISM Delineated itg
the Giver of future Crowns of Glory and Feli-C H A l^:
city : For they are adjudged, and are given ; ne- ^^^•
verthelefs it is required in the Nature of Things, ''"'^'''^^
that a previous Tafte be contrafted, a Temp'er
and Conftitution fitted to render the Perfon ca-
pable of enjoying the Gift.
I T would, otherwife, feem a formal Piece of
Pageantry to fummon all the World to Judg-
ment; only to tell the Righteous, and the Wick-
ed, very gravely, that they Ihould enjoy or
fufter the natural Pleafure and Pain refulting
from their Anions, for the whole Duration of
their Being, without any thing to interrupt.
They knew that before they went out of the
World ; and the Judge's telling them fo, ever
fo fententioufly, makes neither of them one Syl-
lable better, nor worfe, in their State. But, at
the great Difcrimination of every Man accord-
ing to his Works Go you to this Hand— Ton
cur fed to the other Enter you Blejfed this Place
of Joy Dwell you in Light 1 caff you into
outer Darknefe Take you Dominion over five
Cities You over ten Depart vou to many
Stripes You to few diftindly demon-
ftrates on the Right Hand and the Left, additio-
nal^ pfitive Pleafure and Pain of the higheft
Nature. If the punitive Pain, or recompenfing
Pleafure and Glory were confin'd only to the
Mind, retrofpeding its Adions in this World,
and looking forward into the eternal State of its
own Temper and Condition confequent upon
thofe Anions -, what need of the Refurreaion of
the Body^ or folemn Severation to Places for ever
feparate ; if the Places themfelves were not, to-
gether with the refpeaive Treatment, juridically^
i'ofitively remunerative, and vindiaive ?
Besides,
126 DEISM Delineated;
CHAP.
^^.J^ Besides, if Rewards and Punidiments
were left wholly to natural Cotifequences of Mens
Aftions, then, as there is a Mifcellany of good
and bad Adlions (more or lefs) in all Men, every
Man would be both rewarded and punifh'd;
which deftroys the future Diftinftion, and Al-
lotment. That Diftin6lion therefore and Allot-
ment can be fupported on nothing but an viter-
pofing Judge^ who knows the Thoughts of all
Men, and makes folemn Severation and Diftri-
bution, before all Men and Angels, to every
Man according to his Works. Befides, what is
it that makes Faith towards God, or towards
our Lord Jefus Chrift, or Repentance from dead
Works, or Obedience either to natural Religion,
or to the Gofpel, fo indifpenfable, but this
quickning Article of Belief and Pradice, the
Refurreoiion of the Dead and a future Judgment ?
Inafmuch as without this final End and Account
of our Adlions, they would all be in vain, and
of no Profit beyond the Grave. It is Unbelief
with refpe(51: to the Pro??ifes of entring into Reft
which conftituted the evil Heart of Unbelief,
and for ever excluded from the Rejl ; fo the
like Unbelief of the Deifls totally fubverts Na-
tural Religion, and entirely vacates all the reli-
gious Eff^efts of it, at the fame time it pretends
to the Belief of God. But if they believe God
the firft Caufe, they ought to confider him alfo
as the laft End of Man.
Thus God's Judging the World in Righteouf-
nefs by the Man Cbrijl Jefus makes up the true
Account to Reafon of his governing it. If he is
the Governor^ that implies Laws \ and that fup-
pofes fome San^iom in the Apprehenfion of thofe
who
DEISM Delineated. 127
who have a Senfe in their Hearts of thofe Laws : C H A P.
If Laws, there muft of courfe be a Judge of ^^h.
Obedience, and Difobedience to them. v-OP*^
And If the Judge himfelf, before he would
take that Office upon him, came into the
World firft as a Mediator to teach thofe Laws
moft perfedlly, and explicitly unfold thofe
Sandlions as far as they could be apprehended
by reafon of our bodily Imperfedlions ; if he
obey*d thofe Laws himfelf, according to which
he would pafs Sentence j and, if by his own
Death he made Reconciliation for Tranfgreflions
againll them, upon Condition of renewing
Obedience with fincere Repentance, and better
Performance, as Men were able, and of believ-j
ing in him (where Belief was propofed) who
by the moft divine Generofity did fo much to
fupply all their unavoidable Deficiencies ; and if,
before he left the World, he inftituted Means,
Aids, Helps, and Inftruments for facilitating
Mens Repentance, and improving their Devo-
tion, and Obedience •, then he might well re-
.turn to Heaven, and before God, and Man take
upon him the Reins of Government and Judg-
ment over Man, as the fitteft King and Judge
that could be defied by either of them.
Ira Judge, then inevitably follow thofe pofi-
tive fenfihle Retributions, vifible Glory, Ho-
nour and Diftin6iion of the Good from the
Bad, in the audible Sentence, "cifMe Effedls, and
eternal Marks of God*s Favour, and Difpleafure
towards our Behaviour in this Life. On the
one Hand, [ee'ing God as he is ; leing with Chrifiy
Crozvns, Rivers of Pleafure, tffr.' On the other
Hand, Darknefs, Com^anionJlAp of Devils, Dif-
grace
128 DEISM Delineated.
CHAP, ^race and GnaJJmig of Teetb^ Lakes of Fire and
^^J-Brimfione^ &c. capabJe of communicating eter-
^"'^^'^'^ nal Felicity, and everlafting Anguifh, as well to
the raifed fenfible Body, as to the rational re-
fleding Soul. A joyful, and a dreadful Hearing
the final Ends of our feveral A(5tions ! And
thofe are the external Motives 1 have been treat-
ing of.
But tho* they are external, yet being the
Objeft and End of Adions, they are the firjl
moral Motives that fet all to work ; they are
the End of us, and of our Actions, therefore
tie us unto God our Governor, our Adlions
to his Laws and Covenant ; making our Ac-
tions Morality or Duty, and us, knowing thofe
Confequences, and confcious of thofe Obliga-
tions, moral, accountable Agents. They are
the final Difference and Diftindion, State and
Allotment of moral Good and Evil •, being the
recompenfing Poffefiion of the greateft Good,
or greateft Evil, God, or the Devil -, and of the
Virtue in A6lion and'Difpofition, of following
thofe moral Commands or Imitations of God,
which are Direftions to that chiefeft Good ; or
of the contrary Vice of not following them ;
which inevitably, with open and everlafting Di-
flindion, plunges into the greateft Evil. They
are the uUnnate^ therefore mo ft capital Motives
that govern and controul the lefier inferior ones
of Life -, to poife the Defires, and to balance
the Pafilons that are engaged about the fubordi-
nate Means and Ends, the Things of this Life,
by felting the AJfe8ion upon 'Things above ; living
not by Sight but Faith in another World, as ic
is opcn'd and revealed to the Chriftian, who has
thofe exceeding great and precious Promifes made
over
v^^V^*--*
DEISM Delineated 129
over to him on purpofe, to make him Partaker C HAP.
of the Divine Nature ; that feeing his Duty is ^ ^^
incorporated into and animated by his Intereft,
it might the fooper take root in his indigent Na-
ture, and caufe it to grow up from lefs to greater
Perfe6lio/i, from a human to a Divine Nature.
Every fubordinate End is a Motive to the Ufe
of the Means fubfervient to that End ; and when
thefe fubordinate Ends are not purfued as ulti-
mate refting Places, but progreflive to the great
End, then they are duly influenced and regulated
by it. And when the Influence of thefe Mo-
tives operates in Conjun(5lion with the Means,
Aids, Helps, and Inftrumenrs mentioned in this
Treatife, the happy Ifllie is eternal Life.
VoL.n. * K CHAP,
130
CHAP.
XVII.
DEISM Delineated.
^ti K -^w Q^^"^ "%^#y ™?
CHAP. XVII.
0/HELPS^w^ INSTRUMENTS.
Y theie I mean the Mimjlration of
the pyord and Sacraments in the pub-
lick Worfliip of God thro' the
Mediator. Wherein, efpecially, the
Miniftry are ordain'd under him as
HELPERS of the Faith, Co-workers with God,
and of all the Virtues flowing from it ; and to
continue pithlick INSTRUiVlENTS of the Sal-
vation of Souls, as faithful Stewards of the
Myfteries of Godlinefs ; if not Ambajfadors, as
the Author o^Cbaraoler. Vol. III. pag. 336, de-
rides, at lead, Curates under the great Shepherd,
the People's Servants for the Shepherd's fake ;
or, in a few Words, the appointed furviving Be-
feechers of Men, in Chrifi's ftead, to be recon-
ciled to God, to the End of the World.
As we are fociahle Creatures, and the Inten-
tion of Society is mutual AfTiftance in common
Good ; Society in the Worfliip of God, the
greateft common Good, is pointed out by
Nature, as the fupreme Defire and Concern ;
and therefore pofitively commanded and diredl-
ed of* God as his rightful Tribute and our own
greateft Benefit. For as Society has a great
and natural Influence upon all our A(5tions,
and
DEISM Delineated; 131
and Pafllons *, fo has it likewife in our reli-CHAP.
gious Worfhip. And as Happinefs is the End J^^^-
of Society, jointly and feverally •, and Reli- ^^W
gion the fuprcme Means of that Happinels ;
enjoining Obedience to the Civil Laws upon a
good Confcience towards Men, and fupplying
the unavoidable Defeds of thofe Laws from
ever varying Circumftances, from the ' never
changing good Confcience towards God ; which in-
fufes inward Honefty, and fecret Integrity and
Goodnefs in performing all the relative Duties :
It becomes the Duty of every' Member of the
Society to recognize that Religion, publickly, and
frequently, as Opportunity ferves; as ever he
pretends to be a fincere Promoter of the pubiick
Happinefs, or his own.
The forfaking the ajfemhling ourfelves together^
as the Manner of fame is, is therefore juftly af-
fign'd as the Beginning, and continuing Caufe
of Apofiaf-y from the Faith, and Pradice of
Chrifiianit'^, and their own Happinefs : And of
that zvilful, mod provoking, complicated Siny
of falling off from the Truth after they have re^
ceived the Knowledge of it ; treading under Foot the
Son of God, counting his fandifying faving Blood
cf the New Covenant an unholy, defpicable 'J'hing ;
und doing defpite to the Spirit of Grace. And that
* Lord Bacon obferves, " it is one of the greateft Secrets
*• of Nature, that Mens Paffions are capable of being rais'd Xa
*' higher Degrees in Company, than in Solitude ; and that we
*' fooner grieve, fear, rejoice, love, admire, when* we
*' behold many others fo moved, than when we are alone."
And confequently they who would have the beft Sabjefts,and
be fecure from the ill Effefts of their irregular Pafllons, fhould
take due care that ^ the bcfl Objefts of Love and all the other
Pafllons be publickly adminiftred, and regularly imprcflfed
upon the AflTemblies of their People.
K 2 is
132 DEISM Delineated.
C H A p. is no lefs in the Event, than wilfully delivering
XVil. themfelves up to an Incapacity of receiving any
^'^'"'\''^*^ Benefit from xhz Sacrifice for Sw^ offer'd up by
the Mediator ; and running themfelves into the
forefi Punijhment and fiery Indignation which JJmll
devour the Adverfaries of Chrill, Heb. x. 25, (^c.
As to the Negled and Contempt of thefe Things,
the Day^ Place^ the Affair tranfacfing^ the Per*
fons officiating *.
Can any thing be more reafonable than for
every one of us in our own Perfons (for there is
ho fuch thing as Proxy in the Worfhip of God)
to afifemble together, and provoke one another
to that eternal good Work of paying Homage,
in common, to the good and great Benefador of
our common Mercies and Bleflings, and to take
the Provocation fo from one another, as to imi-
tate with a godly Zeal ? We are fo framed by
Nature, and fo affianced by Likenefs and Love
of Society, as to be very influenceable to aft as
we fee others, efpecially Numbers ad ; making
that the very Argument for fo doing : To be
fure, it is (o in refpedl of Evil ; and ought it not
to be fo in the better Application of that In-
fluence to that which is Good ^ How ready (hould
the lukewarm Chriftian be to come into the
Courts of the Lord, to warm his Devotion at the
fervour of other PeopIe*s ; and, if there is but
one Righteous in the Congregation, to gain to
himfelf the Advantage of mixing his dubious,
witji the others availing Prayers? Befides, it
contributes the moft of any thing, to fatisfy the
Publick, who cannot fee the Pleart, that they,
* See the BiJJjop of Loftd. Paft. pag. 48 to 53, which is
in fo many Hands ns an e.xffllcqt Prefervativt .
who
DEISM Delineated. 133
who frequent the publick Worfhip, do indeed C H A P-
put on the Face and Appearance of fome Con- XVII.
icience ; for that is the Way of giving Pledges ^^'^"V^^
to one another, in Conjundion with other good
Behaviour which (hould flow from that Fountain
of a good Profeflion of it, that we have indeed
fome Confcience to, and Fear of that God, who
overlooks our Duty to one another with his fu-
ture Calling us to Account. If it is the Voice
of Nature and the common Decree of Mankind,
that Publick Honour is due to God, and is to
be paid by Publick Worfhip of him ; and God
has appointed a certain Tifne, and fome certain
Place for that Payment, he that cuftomarily and
deliberately difregards either of them, may
well be look'd upon as a prophane Refufer of
that Honour, Denyer of that Payment, and
Contemner of that God who has commanded the
Thing, the Time, and Place -, tho' outward Or-
dinances are of no avail before him, unlefs in-
ward Religion^ the Thing pointed to by them,
grows out of them ; ibe Temple of the Lord be-
ing exprefly appointed to amend our IVays, and
our Doings ; yet Internal Religion muft be as re-
gularly nurtur'd by fuitable Outward Religion as
a Plant is by Rain, or the Stomach by the
Mouth, in order to the Continuance of the Life,
the Circulation, the Growth in Virtue, and the
Favour of God.
They muft therefore be Enthufiafts as to
the Good of Society, or Atheifts as to Religion,
who forfake the AlTembling themfelves together
upon account of fo much Good to the Publick
in general, and to every Individual of it. They
are either fo full of God, that they don't care
how publickly they difvalue him ; or elfe have
K 3 fo
134 DEISM Delineated.
C H A P- fo little of him and Confideration, that they are
XVII. equally void of natural, as they are of reveal'd
i.W^/^w' j^gjjgion. However they may pleafe themfelves,
and deceive others in talking about natural Re-
]igion, if they make a Confcience of refraining
from publick Worfhip in every Community;
the Inference is very plain, that either they have
no Confcience at all, or elfe a very mifchievous
one. For pretending to the End without the
Means, which both natural and reveal'd Religion
points out to be ordinarily neceflary for obtaining
that End, is the extreme of Irreligion, as well
as want of publick Spirit.
I T pleafed God in his great Wifdom to lay
down only general Rules for Obfervance in Mens
Aflbciation in his Worfhip •, as an Opportunity
def.gfi'd and given from Heaven, for Men to ex-
ercife their Chriftian Charity in judging of one
another, in their Judgment and Choice, which
are the hejl^ of the Cmumftantials attendant upon
the feveral Parts of Worfhip, by that Prudence
in forting, and Difcretion in fitting what bed
fuits and promotes the Ends, /. e. the greateft
Reverence and Honour of God, and the befb
Edification of the Worfliippers, in all Godlinefs,
Honefty, and Peace.
And as Liberty duly regarding thofe mod
valuable Ends is ever to ht proteBed\ fo Liberty
officioufly offering itfelf coiUrariant to thofe Ends
is ever to be reftrained. And becaufe of this fub-
fifling Liberty, there arifes the NecefTity of Go-
'verrnmnt: And that Government fliews itfelf to
be bejl adjufled to thofe Ends, when it indulges
and flrengthens • that Liberty, which watches
over thofe Ends, as its unalienable Right, and
checks
DEISM Delineated. 135
checks that which deviates from the fame, as^HAP.
making a falfe Pretence to Right, For the Ob- ?^b^
je6t of all true valuable religious Liberty is the ^^^^^"^
aforefaid true and valuable Good in publick Wor-
"fhip j and that which would depart from it, is
not Liberty, but Licentioufnefs, tending to
Confufion, and to all the Mifchief that can arife
from dangerous Miftakes, or at lealt, a dan-
gerous oppofing Zeal, in Things confeffedly
. indifferent in their own Nature, where Modera-
tion of Zeal fliould always keep its Station : But
after they have gain'd the Stamp of publick Au-
thority in any Country, the Scale of Indifferency
certainly turns to the Side of Authority, and
fhould always fecure the greater Refpedl, if not
an univerfal Compliance.
A s to pithlick Worjhip of the Deity, I fliall
produce the Religion of Nature delin. " A Man,
*' fays that Author, may be confider'd as a
*' Member of Society^ and as fiich^ he ought
" to worihip God, (if he has the Opportunity
'* of doing it : If there are proper Prayers uled
*' publickly, which they may refort to ; and his
" Health, i^c. permit.) Or the Society may
" be confider'd as one Body that has commoa
*' Interefts and Concerns, and as fuch is oblig'd
*' to worfliip the Deity, and offer one common
" Prayer, Befide, there are many, who know
" not of themfelves hozv to pray, perhaps can-
" not fo much as read, Thefe too muft bs
*' taken as they are, and confequently fome Time
" and Place, appointed, where they may have
" fuitable Prayers read to them, and be guided
" in their Devotions. And further, toward
" the keeping Mankind in order, it is neceffary
*^ there fhotild be fome Religion profefs'd, and
K 4 " even
136 DEISM Delineated.
CHAP." even eflablifli*d •, which cannot be without
^^^Ilj " fbme publick Worfhip. And were it not
^^v^ *' for that Senfe of Virtue, which is principally
*' preferv'd (fo far as it is preferv'dj by na-
*' tional For77is and Hahils of Religion, Men'
*' would foon lofe it ally run wild, prey upon
" fine another, and do what elfe the worft of
*' Savages do*"
I N regard of that Reproach and Contempt
pour*d out fo plentifully upon the Perfom offi-
ciating in the publick Worfhip of thefe Nations,
by the two Authors I have been animadverting
upon, and others of their Stamp ; inftead of
entring into a Defence of the Minijiryy I con-
gratulate them, upon the fenfible Pleafure and
Honour they continue to do us, by the abufive
Perfecution of their Tongues, and Pens. Efpe-
cialiy becaufe it is a genuine Sample fo honour-
ably and fincerely confiftent with their boafted
Principle of univerfal Benevolence f, which they
conftantly proclaim to be due to all Men, and
yet as conftantly fhut out Ecclefjafticks of all Per*
luafions from any Benefit, or Title to it ; as if
they were worfe than all Men in the Community,
for taking an Employment upon them for the
general Good. If ChriHianity in a Proteftant
Nation is a Trade, as fome affirm, it is however
a Trade between God and Man, of God's own
* Religion of Nature deliti. p. 124.
I The Deifts make the Whole of Religion to confiR in
Benet'elencey or, as they vary the Phrafe, in duiirg nsiveivou'd
be done by ; tho' it manjfeftly is no more than one 7/jird of the
Religion of the End. Tht^y deilgnedly leave out of their
Syftem, Duty to God, and Ourfelves ; and by that Device
would make Religion and Civil Govcrninentj this World and
%ht npxt, to be one and the fame Thing.
eretfling i
DEISM Delineated. 137
crefling; and they who are Partners in thatCHAP.
Trade have all the Profits, whilfl the Clerks XVII.
have no more than writing Wages and Atten- ^-''V"**^
dance under the police Appellations of the black
Tribe^ &c. *
The grand Traducer certainly owes them a
Shame ; they would never t\{t be fo much at
his Service, as to lay afide all Refpe£f to the
Reader, 2inAfeek Occafion, and make it at every
Turn, and almoft in every Chapter, run out into
DigrefTion, in order to give us a Caft of their
Benevolence -, and by an egregious Impofition
upon the Reader, conftantly endeavouring to in-
volve all Proteftant Clergy under the Odium of
Popi/h Prieftcraft ; from Inftances of Mifcondu(5l
only applicable to the latter : As if falfe, in-
difcriminate Accufation was neither Sin, nor
Shame, nor any Seducement of the Judgment
into Error and Infidelity.
The Religwn of Nat. delin. will aflure them
the contrary. '' Among other Prejudices, there
' is one of a peculiar Nature, which you muft
' have obferv'd to be one of the greateft Caufes
' of modern Irreligion. Whilft feme Opinions
' and Rites are carried to fuch an immoderate
' Height, as expofes the Abfurdity of them to
' the View of almoft every body bflt them who
'raife them, not only Gentlemen of the belL-s
' Lettres^ but even Men of common- Senfe,
' many times fee through them •, and then out
' of Indignation and an exceffive Renitence,
' not feparating that which is true from that
^ which is falfe, they come to deny both, and
So the Author of the Charailerijiicks ftiles them.
fall
13^ DEISM Delineated.
CHAP." fall back into the contrary Extreme, a CoH'
^^^J- " temp of ail Religion itj general.** p. 60, 61.
I T is certainly our Honour, that fuch Men,
refolving t6 continue what they are, count us
their Enemies for the work fake, and exprels it
fo vehemently in Seafon and out of Seafon ; be-
caufe we are not for their turn, we are clean con-
trary to their doings ; we upbraid them with their
offending the law, we object to their infam'j the
tranfgrejfing the true Oracles of Reafon, the
found certain Nature of Things, the Fountain
of Truth and* of Religion, and their perverfe
Ufage of the Kindnefs of Heaven -, therefore
they look on us, only with malevolent Eyes,
they fpeak of us every where, they treat us at
all times mth defpitefuljjefs, Wifd. xi. 12, 19. It
is mofl certain, that if we pleafe fuch Men, we
are not, what we ought to be. Servants of Chrifl,
Gal. i. I o. It is the ftrongeft Proftf that can be
given, " the Confeflion of an Enemy," that, we
retain Integrity to our Matter Chrifl, and are ufe-
ful and neceffary to the Support of his Religion ;
at the fame time it is a ridiculous owning the
Weaknefs of their "own Objeflions againft ir,
as often as they have recpurfe to fuch forry
Weapons.
** Th E lacred Office can never be hurt by
" their Sayings, if it is not firft reproached by
'-'' our Doings." So long as the Ends and Ufes
of the Minillry duly obferv'd, will afliiredly
ertablilh and endear us to all Chriftians •, fo long
we have nothing fo much to difvalue, as the Ca-
lumny of thefe Haters, of that Name -, or to
dread as their verbal, or written Prail'es : Their
Commendation of Particulars means nothing
more
DEISM Delineated* 139
more than a Signal to Companions of their rea- CHAP.
dinefs to betray his Caufe, and go over to their ,^^jLj
Defigns of fubverting it. We know whom we ^■'v^^
have believed, and are well apprifed of our Re-
ward, when Men fpeak evil of us faljly for his
fake ; therefore fuch Praife ought never to be
counted of, becaufe it can never proceed a lau-
dato Viro : Confequently the Miniftry have al-
ways the moft valuable Effefts, when we enjoy
.the Reverfe of it. And, I really believe, -nay,
I prophefy, if they abate not of their Bigotry,
they are fo filly, as not to take care to difap-
point us of that Encomium, of "our Enemies being
found Liars againfl us^ and their Defamation our
Merit •, whilft we feverally have the Confolation
of knowing, that the Reproaches of them that re-
■proach Tbee, O Chrift, are fallen upon ME! But
let rhem know, the more they rage againft usy
the lefs they have to reply to our Arguments ;
and fo the Caufe and we triumph together over
them.
Besides, what Advantage, what Alteration
for the better has not the true Chriftian Religion
imported to thefe Realms with refpedl to its
Clergy^ above thofe of their Religion, the old
natural Religion once eftablifli'd in thefe Nations ?
The Druids were inverted with the Prerogative
of adjudging Property, deciding all Controver-
fies, diftributing Rewards and Punifhments; and
they who- did not fubmit to their Determinations
were excommunicated from all Honours and
Privileges, deprived of the Benefit of the Laws,
and held in Abhorrence. Ccsfar*s Comm. Lib.
Vr. ' They have, 'tis true, no Abufe of Holy
Times^ or Holy Offices to anfwer for, becaufe they
are fo impious as to have neither Time, Per/on^
or
140 DEISM Delineated.
C H A p. or Office for publick Religion ; whilft by Infin-
XVn. cerity and Hypocrify they blufh not to defile
^^'^^'^^^^ the Honour and Name of Gent, in occafionally
mixing with Chrijlian Prayers recommended to
Heaven in the Name of the Mediator^ and par-
taking of Sacraments built upon him, in order
to grafp the Civil Offices in Chriftian Countries.
One thing wc are very fure of, that they are fin-
cere in their Enmity, and therefore fafe from
their Flattery.
But notwithftanding the Beam in their Eye,
fhould they truly hit at a Mote in ours, it would
be the greateft Prudence to pull it out imme-
diately, and take away Occafion from them that
feek it ; we very well know the great Profit that
is to be made of an Enemy and his Scurrility,
according to the Advice of Plutarch^ but more
efpecially the fuffering Precedents and Patterns
from that Treatment in Chriftian Annals, making
us the more circumfpeft to attain, and not fall
fhort in fome eminent Degree of the Religion of
the End, whilft we ourfelves are entrufted by
God, and Man to accomplifh, by our continual
Befeechings in Chrijl^s Jlead, the fame End in
others, thro' our intent Miniftration of his Rea-
fons, his Means, his Aids, his Motives to the
furtherance of the fame •, confidering that well
known Maxim, Mains Sacerdos de Sacerdolio fuo
crimen acquiriiy mn Digmiate?n,
The Author of Cbaraolerijlicksy if he was
not fo whimjlcally conceited *]n his Miftakes about
the Ncurre of Things, might have known when
be wrote his Advice ' to an Author, that the Ufe
* An Epithet given him by Philaleth. Lipfunf.
and
DEISM Delineated 141
and Neceffity of publick Preaching arofe fromCHAP:
the general Negk5l of Mens recognizing them-^J^^bj
/elves *, and confidering their main Scope, and ^"^v^
End in the Occurrences of their Lives ; for want
of fome proper impartial Perfon to hold out the
Looking-Gkfs to give them the inward View of
themfeJves -f, and Ihew themfelves to themfelves
as they (land accountable to their Maker and
Redeemer ; and to form the home Acquaintance
with their Hearts, what manner of Perfons they
are, and ought to be •, and to remove the Interejl
of Ambition, Avarice, Corruption, and every fly
infinuating Vice as prevents this Interview t, and
to infpeEl and audit the falfe Opinions and Fancies
that arife to the fhaking the Conftancy of the
fVill\\; that by obferving them, in time, they
may gain a will, and infure themfelves a certain
Refolution ; by which they f/jall know where to find
themfelves ; be fure of their own Meaning and
Defign ; and as to all their Deftres, Opinions, and
Inclinations, be warranted 07ie and the fame Perfon
to-day as yeflerday, and to-morrow as to-day : And
that Appetite, the elder Brother of Reafon, on eve-
ry Contefi, may not take the Advantage of drawing
all to his own Side 4-, feeing the Imaginations and
Fancies on his Side difcover themfelves mere So-
phijiers and Impoflors, who have not the leafi to d&
with the Party of Reafon, and good Senfe \,
Now feeing this Knowledge of ourfelves, and
Examination of our State, by the Tendency of
our Thoughts and Actions, and the Correftion
and Amendment of what is amifs, is fo gene-
* C^ar«/S. Vol. I. pag. 170. f Ibid, pag. 171.
X Hid ipsig, 172, 173. II ihid pag. 185. 4. Ibid,
Fg« »87. % Il>id.¥^g, 188.
rally
142 DEISM Delineated;
■HAP. rally neglefted, as his Advice fuppofes ; inftead
^Y L^of fuperfeding, as he intended *, this helps to
"^^ eftablifh an Order of Preachers^ and to recom-
mend their ufeful Service.
For are they not incumbent upon that very
thing in Publick, to bring Men to know, and
infpeft themfeives, by the Help of that true
Knowledge whifh came down from Heaven, to
give them the true Infight and Emendation of
themfeives, as deriving from the fame Source
whence came the Frame and Fabrick of their
Being ? And- do they not in the domejlick Prefence
of God, and Chrift, hold out that recognizing
edifying Mirrour to the Face of the Congregation,
that every one by the Refle6tion may fee himfelf
for himfelf (not his Neighbour) what manner of
Perfon he is ; and wjlruol^ reprove^ correil^ according
to the Tenor and Diredions of the fame ; that every
onegiving their conftant Attendance, ma'^ be tho-
roughly furniJJfd to all good Works ? And do they
not moreover befeech Men in Chriji*s Jiead, the
great Teacher of all Righteoufnefs, both of the
Religion of the End, and of the Means i who
open'd the Way to the Favour of God, and
came down from Heaven to eftablifh all the effi-
cacious Means for furely conducing all Believers
thither, to be reconciled to God and to their own
Happinefs -, and conftantly purfue that End, in
the conftant ufe of the appointed Means? Do
they not labour in that very Thing, in befceching
Men in the Bowels of Love to be reconciled to
God ; and, as they are adopted, to become there-
fore obedient Children in Chrift. 'Thus faith the
Lord, and thus echo his Labourers, have I not
* Charafl. Vol. I. pag. 167, 174.
frafd
DEISM Delineated. 143
prafd you as a Father his Sons, as a Mother herCU A P.
Daughters, and a JSurJe her yowig Babes, that ye ^^^ll.
would be my People, as I am your God, that ye *"*'«^
Jhould be my Children, and I be your Father^
2 Efd. i. 28. And do they not labour in diftin-
guifliing, diredling, and applying the Means, to
the accomplilhing the Ends ? And fhew the So-
phiftry of the deluding Pleafures, Honours,
Profits of this World ; the Deceitfulnefs of Sin 5
the Devices of Satan ; the Honefty and Simpli-
city of Virtue ; the Integrity of fearing and
loving God, and keeping his Commandments ;
and of believing likewife in the Mediator, and
honouring him ; and of doing no defpite to the
Spirit of Grace, but concur with his Afiiftance ;
and faithfully perfevere to refped thofe as the
faithful true Friends of their infallible Happinefs,
pointing out to Chriftians fojourning in this World
all the true Pleafures, Honours, Profits of it;
and immenfely greater in that which is to
come ?
And if, in the nature of things, and fuccef-
five Experience of the World, there will always
be moft need of improving and encouraging
that fecond Degree of Wifdom, of following good
Advice, which is to fupply in the Condu<5l of Men
the (generally abfent) firft Degree of Wifdom of
doing always what is right and good of onefelf\
and if. there will always be Ignorance of faving
Truth and religious Obligation in the growing
Generation ; Mijiakes about Religion in very
many ; Heedlejfnefs of the great concern in mul-
titudes i and Forgetfulnefs of duty in all, even
the moft knowing, even in Proteftant Countries ;
and' that will continue as long as Chriftians are
Men, incumber'd with Body, diverted with the
Hurr'^
144 DEISM Delineated.
CHAP. Hurry of fecular care, and entangled with the
^VIJ- Love, the deceitful Charms of falfe Happinefs
^''^^^**'^in their Piirfuit of earthly Things, befides va-
rious other Hindrances of Religion ; and as long
as Men have, by Nature, an Appetite for, and
a Relifh to fome Spice of Novelh^ in the En-
joyment of the moft fubftantial Things that be-
longs to their Suftenance ; I mean alfo of old
falutary Truths, under new Lights and Repre-
fentations making their Addrefs in the varying
Language of every Age ; fo long the NeceJJity
of publick Preaching will continue from Gene-
ration to Generation, in the Chriftian World. If
a Deuteronomy in the Mofaick Law, and a fecond
Epiftle of an Apoftle (2 Pet_. \.) were neceflary
for explaining, and putting in Remembrance thofe
things already known to Chrijlians, in the Truth
whereof they are already eftablijh*d ; the Rehearfal
of thofe Scriptures, and upon that Rehearfal,
bringing known Truths prefent to the Mind, ex-
plaining, enforcing, and befeeching according
to Times and Seafons, Needs and Occafions,
will be perpetually neceflary to the Coming of
Chrift ; and this doing the Work of an Evangelijl^
and making full Proof of the Miniflry, neceflarily
requiring regular Appointment of, and Subordi-
nation in the fame, will likewife in every Coun-
try, more or' lefs, continue different Orders,
Degrees, and Dignities. If they are not now
the fupporting Pillars of Truth, in the Houfliold
of Faith and Building of God, they are at leaft
the Pilaflers of it, both Ufeful, and Orna-
mental.
I CONCLUDE this Head, with applica-
ble Paflages out of the learned Dean Pri-
deattx. " As the Jews had their Synagogues in
" which
DEISM Delineated 14^
«' which the Law and the Prophets jyere read C H A P.
•* unto them every Sabbath ; fo the Chriftians ^^^•
** had their Churches, in which from the Begin- ^"^'V^
*' ning all the Dodrines and Duties of their
" Religion were every Lord's Day taught, in-
*' cuicated, and explain'd unto them. And by
*' God's Blefling upon this Method chiefly was
" it, that this holy Religion ftill bore up againft
*' all Oppreffions, and notwithftanding the ten
" Perfecutions, and all other Artifices and Me-
** thods of Cruelty and O.ppreffion, which Hell
" and Heathenifm could devife to fupprefs it,
** grew up and increafed under them , which
'* Julian the Apoftate was fo fenfible of, that
*' when he put all his Wits to work to find out
*' new Methods for the reftoring the Heathen
" Impiety, he could not think of any more
•' eff^edual for this Purpofe, than to employ his
*' Philofophers to preach it up every Week to
*' the People in the fame Manner, as the
" Minifters of the Gofpel did the Chriftian Re-
*' ligion. And had it not pleas'd God to cue
" him off" before he could put this Defign in
*' Execution, it is to be fear'd his Succefs herein
*' would in a great Meafure have anfwer'd what
*' he propofcd by it. But to Chriftians above
*' all others this muft have been of the greateft
*' Benefit. For the Dodrines of our holy Re-
*' ligion having in them the fublimeft Principles
*' of divine Knowledge, and the Precepts of
" it containing all the Duties of Morality in the
" higheft Manner improv'd, nothing can be of
*' greater Advantage to us for the leading us to
" the trueft Happincfs we are capable of, as
*' well in this Life as in that which is to come,
" than to have thefe weekly taught and ex-
*' plain'd unto us, and weekly put home upon
Vol. II. L " our
^-^V^u
146 DEISM Delineated.
CHAP.*' our Confcience for the forming our Lives ac-
.■^y^L j" cording to them. And the Political State or
Civil Government of every Chriftian Country
is no lefs benefited thereby, than the Church
itfelf. For as it beft conduceth to keep up
the Spirit of Religion among us, and to make
every Man know his Duty to God, his Neigh-
bour, and Himfelf ; fo it may be reckon'd of
all Methods the moft conducive to preferve
Peace and good Order in the State. For
hereby Subjeds are taught to be obedient to
their Prince and his Laws, Children to be
dutiful to their Parents, Servants to be faith-
ful to rheir Matters, and all to be juft and
charitable, and pay all other Duties, which
in every Relation they owe to each other.
And in the faithful Difcharge of thefe Duties
doth the Peace, good Order, and Happi-
nefs of every Community confift. And to
be weekly in{lru<5ted in thefe Duties, and to
be weekly excited to the Obedience of them,
is certainly the propereft and moft effedtual
Method to induce Men hereto. And it may
juftly be reckoned that the good Order,
which is now maintained in this Kingdom, is
more owing to this Method, than to any
other now in Pradice among us for this End ;
■ and that one good Minifter by his weekly
■ Preaching and daily good Example, fets it
' more forward than any two of the beft Juftices
' of the Peace can, by their exadleft Diligence
' in the Execution of the Laws which they are
''entrufted with. For thefe by the ut moll: of
' their Coercions can go no farther, than reftrain
' the outward A6ls of Wickednefs •, but the
' other reforms the Heart within, and removes
' all thofe evil Inclinations of it, from whence
" they
DEISM Delineated. 147
" they flow. And it is not to be doubted, b'JtCH a P.
" that if this Method was once dropp'd among ^VII.
" us, the Generality of the People, whatever ^"'v""'*^
*' elfe may be done to obviate it, would in (cv^n
*' Years time relapfe into as bad a State of Bar-
" baricy, as was ever in Prailice among the
" worft of our. Saxon and Danijh Anceftors.
" And therefore fuppofing there was no fuch
" thing in Truth and Reality, as that Holy
*' Chriftian Religion, which the Minifters of
" the Gofpel teach (as too many among us are
" now permitted with Impunity to fay) yet the-
*' Service they do the Civil Government, in
*' keeping all Men to thofe Duties, in the Ob-
" fervance of which its Peace, good Order and
" Happinefs confift, may very well deferve the
" Maintenance which they receive from it *.**
A s long as Man is confcious of God, he is
confcious of Religion to him, and that his
Conduct in this World ought to be fleer'd by
that Compafs to the Point of pleafing him.
Therefore there are, as there ought to be,
publick Explainers and Enforcers of that inter-
nal Compafs of Adion. Confequently the Con-
fer.vators of, and Pleaders at the Tribunal of
Confcience, are the fure Supporters of Civil Tri-
bunals, by promoting Virtue, the Balis, and fup-
prefling Vice, the Bane of Society, at the Root and
Source ; they ought to be acknowledg'd by all
Men, that, doing their Duty, they are the beft of
Friends to Civil Government. How far they are
the Confervators of Learning, whence fo many
Benefits flow to the Publick, is left to others
to report. Nay, bf fo great Help to Piety,
* ConneSlion, Part I. pag. 390, 391.
L 2 Virtue,
148 DEISM Delineated.
CHAP. Virtue, and the Furtherance of every Duty, is
^"^^J- the Miniftry in their weekly Miniftrations, (tho*
^^"^^^^^"^the Deijls malign the Service, and would preclude
the Publick from that Benefit) that they have
been able to effefl that Reformation^ which in-
fpired Prophets, with all their Threatnings back'd
with a Power of Miracles^ could not bring to
pafs, according to another Obfervation of the
iame truely judicious Author. " If it be ex-
" amin'd into, fays he, how it came to pafs,
" that the Jews were fo prone to Idolatry before
" the Bahlonijb Captivity, and fo ftrongly
" and cautioufly, even to Superftition, fixed
" againll it after that Captivity, the true reafon
*' thereof will appear to be, that they had the
" Law and the Prophets every Week conftantly
" read unto them after that Captivity, which
" they had not before ; for before that Capti-
*' vity, they having no Synagogues for publick
*' Worfliip, or publick Initrudlion, nor any
" Places to refort to for either, unlefs the
*' Temple at Jcrufalem, or the Cities of the
" Levites, or to the Prophets, when God was
" pleafed to fend fuch among them •, for want
" hereof, great Ignorance grew among the Peo-
*' pie: God was little known among them, and
*' his Laws, in a manner, wholly forgotten.
*' And therefore, as occafions offer'd, they were
" eafily drawn into all the Superftitious and
" Idolatrous CJfages of the neighbouring Na-
'* tions, that liv'd round about them, till at
'* length, for the Punifhment hereof, God gave
*' them up to a difmal Dellrudion in the Bahy-
'• loni^ Captivity. But after: that Captivity, and
" the Return of the Jez^s from it, Synagogues
" being ereaed among them in every Ciry, to
" which
DEISM Delineated.
149
which they conltantly reforted to publick CHAP.
Worfhip, and where every Week they had ^VII.
the Law from the fir ft, and after that from ^'■^'"V^
the time of Antiochui's Perfecution, the Pro-
phets alfo read unto them, were by Sermons
and Exhortations there delivered, at leaft
every Sabbath, inftrufled in their Duty,
and excited to the Obedience of it ; this
kept them in a thorough Knowledge of
God and his Laws *."
* I4em. Part. I. Lib. VL
L3
CHAP.
150
DEISM Delineated.
CHAP. XVIII.
Of the permanent Efficacy y
0/ Faith in the MEDIATOR.
and Obligation
unto him,
Recovery
EEING then, in fine, that the
Mediator was appointed of God
upon the Fall of Man, as the Foun-
dation of the new Covenant of Obe-
dience, and all his future Mercies
and the Fountain of his Remedy and
being the Import of that never-fail-
ing Promife of fubduing the Enemy of hisHap-
pinefs, and of impartially bleffing all the Na-
tions upon Earth -, and the original Ground of
that diffufive fundamental Principle of Natural
Religion, That he is a Rewarder of thofe that
diligently feek to fleafe him : And that, in due
time, after feveral Renewals of that faving Pro-
mife, fonie good Preparation of the Knowledge
'of God, and of ourfelves in our lapfed Con-
dition was imparted from Heaven with a long
Series of Prophecy, connefted to the critical
Time of Expectation ; he came into the World
and manifefted himfelf in our Flefli ; and re-
eftablifh'd the Religion of the End^ the original
Law of our Nature in the three Branches fpeci-
fied, and not only re-aflerted its Obligation
from the general Corruption it was fallen under
in Theory, and Practice ; but improved our
Knowledge in many Particulars, to the Convic-
tion,
D EI S M Delineated. 151
tion, or at lead Admiration of ail acquainted C H A P.
with it ; and not only taught a perfed Rule of ,^^^i^>
Manners, but perfedlly obey'd it ; and to his ^'^'v^*^
divine Life added innumerable Miracles to prove
himfelf the Son of God, Jenl from his Father,-
the Father of all our Mercies, to give Life and
Efficacy to the languilhing and utterly dif-
hearten'd Religion of the Means^ Repentance and
Prayer -, by dying a Propitiation for our Sins ;
rifing from the Dead ; afcending to the right
Hand of God a perpetual Interceflbr for us :
And further, to enlighten thofe natural Means
of finful Men, and faften the Engagement of
the new Covenant, and perpetuate thofe Bene-
fits, and incorporate them into our Conftitu- .
tion, to retrieve the decaying Impreflion, and
rivet them into our Body and Soul, he inftituted
Baptifm and the Lord''s Supper ; and moreover
procured to our Prayers in his Name, a new
internal AJfifiance to our enfeebled Faculties ;
and brought the Authority of God and himfelf
over us to light, by bringing tlijj Rewards and
Punilhments of his Laws to light, and to the
AlTurance of his Difpofal of them at the laft
Day ; and inllituted Helps and Inftruments for
the Adminiftration of thefe Things, as we are
fociable as well as accountable Creatures. And
if this Mediator, Chriil the Lord^ rules, pre-
fides, dirccls, and animates all thefe Things to
the Glory of God the Father, now, and to the
End of the World ; then, as the true Light
that came into the World, a Law-giver of them
feverally, able to [ave^ and dejiroy, he might
well ena6l to the Confciences of all Men, to
whom thefe Prefents and Bleffings of his Gofpel
fhall come, Te believe in God, believe alfo in ME *.
* John xiv.
L 4 How
152 DEISM Delineated.
CHAP. How fuitable to him, and gracious to us is that
^rlrt!^ Charafler^of him in the Volume of the Book, /. e.
^^^^ The Author and Finijher of our Faith ? Heh, xii. 2.
* Thus fhould Chriji dwell in our Hearts by
FAITH, fo as to be able to fay with his Apo-
ftle, ^he Life that I now live in the Flc/h^ I live
hy the Faith of the Son of God^ who loved me
and gave hunfelf for me *, whom having not feen
we love ; and in whom tho* now we fee him not,
yet believing^ we rejoice with Joy unfpeakable and
full of Glory -f , And this Ihews the true Sub-
lime of thofe Expreflions ; he defired to know
nothing hut JESUS CHRIST, and him CRU-
CIFIED II : for fuch a Death, tho' the great
Scandal at firft of a Saviour that could not fave
himfelf, a (tumbling Block to the Jews^ and to
Greeks Foolilhnefs j yet, with Refpedl to its in-
eftimable Benefits, and the Methods of God in
baffling the Devil, and giving Life to the World
that way, is in that very Circumftance, preach*d
' and proclaim'^ by him, to be the Power of God
and the Wifdom of God ; and therefore the Glory $,
as it is the Bafu of his Religion ; and that Fool-
ifhnefs of God in the Eye of the Gr*?^^ was wiier
than any of their Philofophers, in Deeds and
Doftrines, to make wife unto Salvation 4- The
Death of the Mediator being founded in the Na-
ture of the he^ Government of God over fmful
Man, is the true Sublime of Divine Govern-
ment, therefore the Apoflle might well place
all his Glory, and confign all his Eloquence to it ;
being fo much the Demonftration of the Spirit^ and
of the Power of all Superior, Divine, and there-
fore of all Human Reafon.
* Gal. ii. 20. t I Pet. i. 8. j| 1 Cor. iv. 2.
XGal. iv. 14. ^ I Cor. ii. 4.
And
DEISM Delineated, 153
CHAP.
And elfewhere he accounts all Things as Lofs XVIII.
in Comparifon of the tranfcendent Gain of the '^-OT'^
Excellency of the Knowledge ofCbriff Jefus *. For
the incomparable Excellency of it confifts in
making wife unto Salvation, by frff difcovering
and enlightning the right Ends, and likewife the
only true Means, of that true Religion of Man,
that is acceptable to God ; and fecondly direct-
ing how to apply the Means for the accompli fil-
ing the End. A Man may be knowing in the
End, and alfo in the Means, but he is wife as to
neither of them, nor has any Title to the Cha-
rade r of Wifdom (which is conftantly the com-
plex Idea of a moral Agent applying the pro-
per Means to the End he has pitch'd upon, fup-
pofe his own Happinefs in this Life, and the
next) till he has accordingly begun and perfe-
vered to apply the Means agreeable to their Na-
ture and Dcfign, to the Furtherance of that
chofen End. And this is the Bufinefs and the
very Affair of this admirable Faith with Man-
kind ; which is therefore faid to abound to us
ward in all WISDOM and PRUDENCE f :
This is the Divine Glory and Guidance, invalu-
able Comfort and Affurance of the Light, the
Way, and the Truth that came into the World to
lead Men to Heaven and Happinefs.
This Belief, tam necejfitate Medii quam Pra*
cepti, is, without Controverfy, the leading, ani-
mating Article, and moft concerning Truth of
the Gofpel (fuppofing the Belief of a God) the
Corner-Stone whereon we build our Name and
Difciplefhip, and the Reafon of the thence re-
• I ?hil, iii. 8. t Efh, i. 8.
fultlng
154 DEISM Delineated.
C H A P- fulting Hope that is in us. This is the peculiar
XVIII. Obhgacion why we ought to (hew ourfelves, a
'"'^^''^'i''^*'''^ peculiar People zealous of good Works. This the
good Chriftian Tree that bears the good' Fruit
of Chriftian Works ; and we are order'd to make
and preferve that Tree good, as it was firit
planted, and improve it in its Growth, in order
to produce its Fruit in due Goodnefs and Quan-
tity. If no Tree, no real acceptable Fruit ; if
corrupt, the Fruit can be no better * ; and where
it is fomerimes,withoutFruit,or at other times the
Fruit withereth and falleth off, it is twice dead,
plucked up by the Root t. This is the Foun-
dation or Covenant of God, thai ftandeth fure^
having this Seal, 'The Lord hwweth them that are
his : and let kirn that nameth the Nafne of Chrifi
depart from Iniquity.
There are two moft dangerous and dege-
nerous Extremes relating to this moft amiable
and beneficial Faith. One is of thofe, who place
all Religion in the End, without any, or . with-
out fufficient Regard to the appointed Means,
thinking there is no Religion, Neceffity, or very
Jittle Ufe of them.
The other is of thofe, who either place all,
or the moft of their Chriftianity in refting in,
with a Judgment and Zeal confin'd to the Means,
without any, or without due Reference to the
End they were purpofely ordain'd to produce ;
foolifhly rating and efteeming them more ne-
ceflary and valuable than the End they were
fubfervient to. This Extreme produces great
Variety .of Errors and Miftakes, more or lefs,
*Matth. xii. 33^ + zjudtxz.
injurious
DEISM Delineated* i^^
injurious to the Chriftian Life. One makes aCHAP.
good Foundation to be the whole Building,withouc XVlIl.
fuperftruding what is required upon it; the '^^^V^*^
other builds without a Foundation. The latter
over-values and miftakes the Dcfign of Faith,
making the Means feparate from the End to be
all the Yoke of Chrift ; the former undervalues
and luperfedes it, by placing all in the End inde-
pendent of the other. And therefore one and
the other are manifeft Deviations from the true
Chriftian Religion ; which is therefore true, be-
caufe it requires them hoth^ and hath connefted
the Means to the End, and commanded one for
the furtherance of the other. And each of them
are a notorious putting afunder what God and
Chrift, his Gofpel and the Reafon of Things
have join'd together in great Wifdom and Pru-
dence.
My prefent Concern is with the firft Extreme.
And for the Convidion of thofe, who retain
fuch pernicious Opinions, I propofe to ftiew the
Religion and Neceflity of this Faith, in order to
incite Endeavours for good Works in the Per-
formance of the Religion of the End ; and to
point the Way how to gain Acceptance with
God for fuch Endeavours, that Way, as have
been hitherto form'd independent, or rather in
contempt of that Faith. The NECESSITY of
which Faith I would be always underftood to
mean, as confin'd to thofe Places where the
Gofpel is fufficiently promulged to thofe who are
to ad upon it. This I fhall do, after I have firft
anfwered the remaining Obje<5lions of the Rejec-
ters and Undervaluers of this Faith.
I HAVE
156 DEISM Delineated.
GHAP.
?^^^' I H Av E already fhewn, in proper Place, the
^""'"V^^ Wifdom and the Love of God in appointing a
Mediator, and his great Love and Condefcenfion
in offering himfelf, and coming into the World ;
and that the Bafis of this Mediatorfhip (fmce it
is revealed^ is, to the Admiration of all intelli-
gent Beings in the World, folidly and moll ef-
fedually built in the Nature of Thwgs, by the
perfonal Union of the Divine, and Human Na-
ture j for impartially confuking the Intereft of
each, and making a perfect Reconciliation be-
tween God and Man *, by giving the World a
new Tranfcript of the Divine Will, after it had
been obliterated and negleded, ftamping it
with the Authority of God, and facilitating
the conveying it, by degrees, into the Hands
of every body ; by dying for the Sins of Men ;
and interceding for their Pardon and for all Blef-
fings, upon Newnefs of Life. I have fet forth
the Profufion of the Wifdom and Goodnefs of
God, in the Death of the Mediator, and (hewn
the Weaknefs of the Exceptions to that Method
of God's pardoning and faving Sinners. And
likewife the true Ufe, and Defign of Baptifm,
and the Lord's- Supper, the two Pojitives, as they
are called, of Chriftianity ; That one is a foede-
ral Initiation and Engagement, to have always
a faithful Regard both to the Religion of the
Means, and of the End, and to apply one to the
Promotion of the other ,• and the other Sacra-
ment is a frequent invigorating Recruit of the
otherwife languifhing Difpofitions and Refolu-
tions of the Mind, towards each of them. And
in anfwering the Objedions, I clear'd the Divine
Appointment from the Imputation of Arbitrari-
nefs and mere Will, which vanifhes as foon as
the
DEISM Delineated. 157
the religious Ufe and Tendency appears. I haveC HAP.
likewife made it appear, that all Parts of Human i^llf^
Nature are confuked and affifted in their moral ^^'^
Diforders by the healing Methods of the great
Phyfician of Souls ; the Underftanding, Will,
Memory, and Affedtions by the internal yiids,
profpering and giving Increafe to the Application
of the Helps and Injiruments to thofe Powers, in
publick Worfhip. And as bodiJy AfFedions after
fiilfe Happinefs chiefly fway and feduce the Man,
I have particularly fhewn their defign'd Balance,
and religious Controul, from the Motives of true
Gain and Lofs •, Happinefs and Mifery, the Rcr
wards and Punilhments of a future Life, in the
Re-union of both Parts of our Nature, Body
and Soul ; and that the affeded Negled of fu-
ture Rewards in the Authors I have been anfwer-
ing, is an artificial, real Subveriion of Natural
Religion as well as Revealed.
There remain fome Objeftions, which I
proceed to confider. i. Is o( Myjiery ; which the
Author of Chrifi'ianity as old, &c. treats as an In-
confijlency, errant jumble *, Orthodox Paradoxes -f ,
ahfurd^ contradiSiory \\ , /acred Nonfenfe " to
" fuppofe it dark'and myfterious in any Part, is
" to reprefent it as unworthy of having God for
its Author |.
I. Of the Myftery of Faith.
All thofe fpiteful Accufations of the Re-
je6ters and DiminiHiers of the Chiiftian Faith
will foon vanirti, if fuch Readers, to whom this
Anfwer is addrefs'd, will be fo fair as to look
*P^i. 74. iPag. 183. II Pag. 198. + Pag. 199.
inco
15S DEISM Delineated;
CHAP, into the New Teftatncnt, they will plainly fee
/^*JJ^ their own Miftakes, and as plainly find that
^^^^^'^ Chriftianity is, in itfelf, entirely clear of thofe
Imputations ; and that they ought to afK God's,
and all Chr-idian People's Pardon for fuch unjuft
Calumny. And, becaufe this reviling is fo very
frequent, and injurious to the true Purport and
Defign of the real Myftery, I fhall endeavour in
the Spirit of Meeknefs to convince them of it.
It will be requifite in the firft Place to give the
plain Senfe and Importance of the Word as it
occurs in the Scripture, (i.) In all the particular
Pafifages : (2.) In the general Meaning and Idea
refulting from them.
First, it occurs and is applied to various
Things, twenty-fix times, in the Singular, or
PJural Number. To the Delivery of DoClrine in
Parables •, whence the Teachable might learn
enough, whilft the Incorrigible were taught in a
manner they deferv'd, and was at the fame time
lead prejudicial to the Publiiher *. To Types
and Symbols -f. To Iniquity Ij : Even in St.
Paulas Days fome began to corrupt the Gofpei,
and fhew themfelves, in part, Perverters of its
Defign of Godlintfs, unto Iniquity. To fome
particular Doctrine of the Gofpei, explain'd only
in part ; as the Refurreflion of the Body % •, the
Manifeftation of the Son of God in the Flefh 4- '■>
the Calling and Converfion of the Jews^ when
the Fulnefs of the Gentiles is come in §. To
the fpeaking Things in an unknown Tongue \\ \\ ;
which was, contrary to the Defign of the Gofpei,
* Matth.xiW. ir. Mark'vf. n. Lukexm. lO. f Eph.
V. 32. Rev. I. 20. ^ alibi. II Thef. ii. 7. % \ Cor.
XV. 51. ■ ^ I Tim. iii. 16. § Rom, xi. 25. 1| || iCor.
XIV. 2.
concealing
DEISM Delineated. ig
concealing them utterly and totally. To theCHAP.
Dodrincs of Chriftianity in general 4-. XVIII.
I N many Places it imports the Revelation of
the Gofpel and Preaching of Chrift (whereon
all the other Myfteries of Chriftianity depend)
as a Thing before fecret, unknown, and hid,
but afterwards revealed and made manifeft to
Gentiles, as well as Jews. According to the Reve-
lation of the Msflery which was kept fecret fince
the World began, but now is made manifeft, and
by the Scriptures of the Prophets according to the
Commandment of the everlafling God, made known
to all ' Nations for the Obedience of the Faith *.
We [peak the Wifdom of God in a Myflery, even
the hidden Wifdom which God ordained before the
World -f . In whom [the Beloved, Jefiis Chrifl]
we have Redemption thro* his Blood, the Forgive-
nefs of Sins according to the Riches of his Grace
wherein he hath abounded towards us in all Wifdom
and Prudence, having made known unto us the
Myjiery of his Will according to his good Pleafure ]].
By Revelation he made known unto me the Myflery
(as I wrote afore in few Words, [recited from
chap. i. 7, 8, 9. jufl before] whereby when ye
read ye may underfiand MY KNOWLEDGE
in the Myflery of Chrift, [i. e. Redemption thro'
his Blood, the Forgivenefs of Sins, the Myftery
of God's Will in Chrift, chap. i. 7 — 9.] which
in other Ages was not made known unto the Sons of
Men, as it is now revealed unto his holy Apojlles
and Prophets by the Spirit ; that the Gentiles
fhould be Fellow-heirs % ^^ niake all Men SEE,
tpuTiffcu T«vT«?, illuminate ALL, a Word alfo
4- r Cor. iv. I. xiii. 2. i titn. iii. 9. * Rom. xvi.
25, 26. f I Cor. xi. 7. 11 Eph. i. 7, 8.
X iii- 3> 4' 5» 6.
often
i6o DEISM Delineated.
CHAP. ofcen iifed to exprefs Baptifm (vid. Suicer.
XVIII. 'Thefaur.) what is the Felloiv/hip, [or with fome
^^'^*^''**'^ Copies diHovoiiix Difpenfation] of the Myjlery,
which from the beginn'wg of the IVorld hath been
hid in God *. 'That utterance may he given unto
me, that 1 7nay open my Mouth boldly, to MAKE
KNOWN thy Myfiery of the Gofpel f. To ful-
fil the Word cf God, even the Myfiery which
hath been hid from Ages and from Generations, but
mii) is made MANIFEST to his Saints : Towhojn
God would make known what is the Riches of the
Glory cf this Myfiery among the Gentiles; which
is Chrifi in you, the Hope of Glory \\. That their
Hearts ?night be comforted, being knit together in
Jove, and unto all Riches of the FULL ASSU-
RANCE of underfianding to the Acknowledgement
of the Myfiery of God, and of the Father, and of
Chrifi ; in whom are hid all the Treafures of Wtf-
dom and Knowledge X-, praying that God would open
unto us a Door of Utterance, to fpeak the Myfiery
of Chrifi That I may make it manifefi, as I
OUGHT to fpeak §.
The Author of IVifd. (vi. 22.) gives an Idea
of Myftery, as a Thing not hid, but difdofed,
fo far as the Truth is requifite : As for JVifdom
what fhe is, and how fJje came, I will tell you,
and will not hide M-^fieries from you : But will
feek her out from, the beginning of her Nativity, and
bring the Kiwivledge of her into light, and will 7wt
pafs over Truth. And a judicious Author _{- has
thefe Words to the Purpofe ; " The Myfteries
*' of Religion were the Secrets of his [God's]
** Will before they were revealed, but after
* — — J-'/r. 9. f vi. 19. II Col. i.
25—28. /% — — xi. 2. 3. § iv. 3, 4.
4 PViuhcot. Scrm. \q\. IV. pag. 306, 7.
*' they
CI
li
DEISM Delineated i6i
" they are told us, they ceafe to be Myfteries. C H A p.
*' And ic is no more a Myftery that God (in ^VIII.
" and through Chrift) wiJI pardon Sin to all '^-'^V^^
that repent if they have done amifs, than it
is a Myftery that Man that is rational and in-
telligent ought to live foberly, righteoufly,
'' and godly : And I do underftand it as well
" that I ought to repent, and believe the Gof-
*' pel, as I underftand that I ought to love and
" fear God. All Religion is now intelligible:
" The moral Part of it was intelligible from
" the Creation ; that which is pure Revelation
" by the Gofpel is intelligible ever fince, and
" not a Myftery. Therefore we befool our-
" felvcs to talk that Religion is not knov/able
*' and we can't underftand ic : For underftand
" it we may if we will ; for if it is revealed,
" it is made intelligible ; if not intelligible,
" ic is not revealed."
I HAVE produced all the Places where the
Word is to be met with, excepting Rev. x. 7.
xvii. 5 and 7. a Book I pretend not
to underftand the whole of, I am contented to
think of it»
I. That it very much refembles the Na-
ture of a Scripture-Myftery in general, viz.
plain and intelligible, and fo far good and
profitable unto all, in part ; whilft ic is partly
otherwife at prefent : Thus a great many pradi-
cal ufeful Truths are interfpers'd, agreeing with
other Scriptures ; and being compared together,
both receive and give profitable Interpretation,
intelligible unto Godlinefs: In that refped, blef*
Jed is he that readeth^ and they that hear, and
keep thofe thivgs that are written therein.
Vol. II. M 2. As
i62 DEISM Delineated.
CHAP.
y^^.^^ 2. As it is ftiled a Prophecy, chap. I ^.
there begin the dvavoi^ru, Things hard to be
underflood. The Jike St. Feler himfelf ac-
knowledge of the Prophetick part of St. Paulas
Epiftles, relating to the End of the World :
Thofe are the fome Things hard to be under-
flood in his Writings, or rather in that Prophe-
tick part of them. And how fhould it be other-
wife when 710 Prophecy is open and plain to the
private Underftanding or Interpretation of him
who wrote the Words, but to the Hcly Ghojf,
who infpired them to be exp.lain'd by future
Events. It may be obferv'd that the great De-
fign of it is, to reprefent in a Scheme, or Af-
femblage of Figures of Things rather than of
Words, the myfterious untraceable Ways of the
Alpha and Omega of all Things, in the Provi-
dences and Difpenfations obfervable in the Go-
vernment of the Church. But whereas it is
told us by God, and muft be confefled by all
Men, that they are not wholly to be folv'd by
us, at prefent, it is by fo much the more proper,
elegant, fublime, and inftru(5tive to reprefent
the unfearchahk Part of the Divine Government
in T)'/)fj and Synibols^ equally dark and ((Enigma-
tical ; and in that Refpecft, how plainly may we
un^erftand what the Vifion affirms of itfelf }
chaj . xix. 9. Thefc are the true Sayings of God,
xxi. 5. IVrite^for thefe PFords are true and faithful.
xxii. 6.
Mean time, that part of the Divine CEco-
nomy, which concerns our Duty, is very clear,
and no lels important. As fimilar Caufcs will
have fimilar Etteds to the End of the World,
and thofe Efteds will conltantly meet with Pro-
I tedion
DEISM Delineated. 163
teclion, or Chafiifement from the fupreme HeadC H a P.
of the Church in Heaven, the Lord of all ; ^VIII.
his feven Epiftles to the feven Churches, will be ^■O/'^*^
a Memorial to all Ages. For it is very re-
markable, that the Commendations, Threat-
nings, and Encouragements to thofe Churches,
ch. ii, and iii. turn upon and are annex'd to the
Ends of Religion or Deviations from them, viz.
the Ei^t Bealitiidcs, and the only true religious
Means of attaining them, viz. Faith in Chriif,
under the Salutation of feveral Ideas of his Puif-
fance. Name, and Charadler, and with much
the fame fort of Rewards or Beatitudes in his
Hand. That thofe Churches, or refpeclive Ag-
gregates of individual Chriftians, ivhich live not
up to the Light of the Go [pel, Jhall lofe it: That
they Jhall, in due time, be vifited, who corrupt it :
That the Lord Jefus zvill come quickly, and the
Time is at hand, every Day and Year, with re-
fped; to the Concern of every Individual, and
as uncertain as human Life : That the Reward is
to none, but he that over come th : That the Doc-
trine of Balaam (throwing Humbling Blocks and
giving unavoidable OffenceJ and the Seducetnents
of Jezahel (which lead to Superftition and Ido-
latry j are to be Jhumfd and repented of : That
a Conceitednefs in being rich in Externals of Reli-
gion, as equivalent to being rich in good Works,
is the great Hypocrify of Religion •, a State of
IVretchednefs, Poverty, Blindnefs, and Nakednefs :
That Lukewarmnefs, or want of fufficient Zeal
for the Religion of the End, when that is de-
feflive -, or for the Religion of the Means where
that is denied, or flighted, is the Ruin of the
true.Chriflian Religion and its whole Defign.
At all times it is very right therefore. That he
that hath an Ear to hear, Jhould hear what the
M 2 Spirit
164 DEISM Delineated^
CHAP. Spirit faith unto the Churches : And blejpd is ha
^V^Jf, that readeth, and the-j that hear the fVords of this
^^^i"^ Prophecy, and keep thofe things that are written
[to this purpofe] therein ; for the Time is at hand.
Suppofing this to be the Defign of that Pro-
phecy, there is no more Abfurdity in calling it
a Revelation that wants to be revealed, than in
faying there is a Providence of God, whofe
Ways we know not.
Secondly, without having Recourfe to
various Opinions about the Etymology of the
Word Myftery *, we may eafily fix upon one
uniform Idea of it according to the New Tefta-
ment, and be agreed in one certain intelligible
Senfe, as refulting colledively from the aforefaid
Places, viz. a Difcovery, or rather a certain pro-
fitable Parcel of a Difcovery of fomething ufeful
frora God^ which was not at all, or not fo fully
revealed, or made known BEFORE. This ade-
quate Notion of Scripture-Myftery being laid
down, it follows,
I. T H A T the Myfteries of the Gofpel are
fuch Difcoveries and Overtures of Knowledge,
as the Reafon of Man could never of itfelf have
found out. Had it not been handed down to
us from the Writings of the Apoftles, to whom
the Knowledge of Chrifl, and of the Holy Spirit
was fo revealed, as to have the Privilege of fee-
ing the one, and an extraordinary Fellowfliip
with the ocher in working of Miracles ; we
Ihould never have heard whether there was any
Holy Ghofl, or an only begotten Son of that God,
* Which may be feen by thofe who have the Curiofity, in
Suker. Thefaur. & Vojf. Etjmol.
1 with
DEISM Delineated. 165
with whom ourReafon is now happily acquainted. C H A P.
For none can fay that Jefus is the Lord hut by the ^VIII.
Holy Ghofl ; who fearcheth the deep things oi^^^^"^
God, and revealeth them to us. It belong'd to
God only, to conftitute the Mediator between
himfelf and Man ; and the Revelation of him,
and the things of his Kingdom, muft netefTariiy
therefore come unto Man, as it did, from Hea-
ven. In that Senfe the Myftery was certainly
above or beyond the Reafon of Man to have
found out without an Information from above,
by a Delegation from Heaven.
All the colleftive Wifdom and Prudence of
the Wife and Prudent of this World, could never
have found out that Abyfs of God's Love and
Wifdom in fending his Son into the World, for
reconciling it to himfelf. And this very well
explains Job. vi. 44. No Man can come u7jto me
except the Father draw hlm^ i. e. as the next ver.
fhews, unlefs he is taught of God. As the Words
were addrefs'd to the Jews, it is peculiarly true
of the7n, that none will receive Jefus for their
expelled Mef?ab, unlefs they are firft convinced
out of the Old Teftament, wherein they are
taught of God concerning him : but it holds
good in general, that none other will come to
Chrift as their Saviour, except they are taught
of God, or drawn by the Teaching of that
Spirit which reveals Chrif in the Scriptures :
And hereby know we the Spirit of God: Every
Spirit or Do5irine co7nmanded to be tried^ that con-
feffeth that Jefus Chrift is come in the FLfj^ is of
God, I Job. iv. 2. This Faith cometh only of
hearing the JVord of God ; not the natural, but
the fpiritual Man is informed of it, 1 Cor. ii. 14,
/", e. one who receiveth the R.evelation of the
M 3 Spirit. ■
i66 DEISM Delineated,
CHAP. Spirit. By comparing Scripture with Scripture,
XVIII. the Je-cu might arrive at the true Knowledge of
^*'^^^^*^ their Mcffiah; but the Greek had no tafte left
but for his modiHi Wifdom, whatever prefentcd
itfelf, not having the current Scamp, was fcorn'd
asFooliflinefs,and difrelifli'd as babhng: depend'
ing wholly upon his natural Reafon, Fhilofophi-
cal Deduflions, and vain Philofophy, he camiot
poffibly know them that way, before Revelation
difcovers them ; they are fpiritually difcern^d^
knowable only by Revelation from the Spirit ;
nor can he receive them, as long as he rejeds
that way of knowing: But admit that way of
Knowledge, his natural Reafon plainly difcerns
them, the Cafe is alter'd, and the natural Man
becomes a fpiritual Man,
The Myfteries of the Heathen Superftition
were dark Frauds and Artifices of certain Con-
federates carrying on Impofture for wicked Ends ;
often placing Devotion iji Impurity behind the
Scenes, and therefore hvc^aring the Imitated to
Secrecy^ but always holding it unlawful co give
the prophane common Worfhippers any written
Knowledge of their Myfteries -, thus it was
among the ancient Druids^ once the Oracles of
this Kingdom *. But thofe of our holy Religion
all tend to Holinefs and Purity, and are written
* Non fas ejp exijlitnant ea, qtits de facris decent. Uteris
mandare. Casl". de Bell. Gall. Lib 6. That the Heathen
Myfteries were fliled JbW,opi)7tt fJ.vr!:eicty full of deteftable
Iniquity, a.'id. PFlith. Eph. v. 12. Cicoo was both Fhilofa-
phtVy and Prieji, and he joins both together in faying, J/lum
quafi parent em hujus itni^jerjitatis m~cenirc d'ifficUe: iS cum in-
'venetis, indicare in 'vuJgus nefas. Lib. de Um-verf. pag. 2.
*T-uas hard to difconjer tha true God, the Parent of the JJniverfe,
and if you Jhould difconjer him, ''t'lvoidd be ladaivful to (ipprife
iht common People of him.
for
DEISM Delineated. 167
for the Information and Edification of all ; be-C H A Pi
caufe it is generally necefliiry for all to under- XVIJI.
ftand plainly the principal Truths they import. '^-OT"^
And fo much, in Fafl, is difclofed to common
ApprehenfionS) as is of belt Ufe to their Re-
pentance towards God, and Faith in our Lord
Jefus Chrift, for Pardon of Sin, and Accefs to
worfhip God through his Mediation -, holding
the Myftery of Faith in a pure Confcience and
the pradice of all good Works.
IT. The Myfteries of the Gofpel, the eter-
nal Pur pofe [Eph.'m. II.) eternal Covenant^ {Heh.
xiii. 20.) were gradually revealed and unfolded
from Faith to Faith. The Series of twv ulmoiv^
Ages and Generations may be reduced to three,
I. Wherein a Saviour was promifed {rom the be-
ginning, upon the firft Ocrafion, to FALLEN
Adam, Tbe Seed of the I'Voman JJjall break^ &c.
and again renewed to Ahrahaviy that in his Seed
all Nations Jhould be blejfcd. Faith in this Pro?nij}
faved, and was in force till Faith in the adluiU
Performance of it ; and that Promife was the
latent Gofpel of the old World, and of the Mg-
faick Difpenfation. When 2. It was further typi-
fied and painted out {in claro-ohfcuro) by Sacri-
fices, and Rites : The Old Tef}:ament being as
the Moon fhining, by the Light of the unfeen
Sun. 3. When the Sun of Righteoufnefs a6lually
arofe, the Meffiah, called the lafi Age, Days,
iSc. Hence it appears that true Salvation, i. e.
Remiffion of Sins through the one Mediator,
whom God ordain'd, is in Subftance and Efficacy
one and the fxme fiving Truth from the Begin-
ning of the World to the End thereof -, from
fallen Adam to the laft Man-, only the Know-
ledge thereof is more explicite at fomo time,
M 4 than
i68 DEISM Delineated.
CHAP, than others ; and to fome People and Nations,
?^^^' ■ above others. The Revelation in its laft Per-
^^'^^''^fedion was according to Jot. i. 16. Grace for
Grace, or Favour u}jlo Favour -, the Law of
M-ofes a Shadow of good things to come, being Fa-
vour under a Veil ; to uncover which came the
valuable Favour and open Mercy of moft gra-
cious T'ruth by Jefus Chrijl, properly meriting
the Name of the Grace of God, (fit. ii. 1 1.)
A Discovery h'j Degrees, till the Effufion
of the Holy Ghoft after Chrift's Afcenfion, has
all along been the CEconomy of God. The
Patriarchs and Profits faw comparatively to
what the Apoille faw, and we have read, but
thro' a Glafs darkly ; yet with their lefs Know-
ledge were, neverthelefs, holy Men. Whence
it may be inferr'd, that a general Conception, or
obfcure confufed Notion of the favjng Myfteries
of Faith, is in fome Cafes a faving Knowledge ;
at leaft, when and where farther Degrees of a
diftinfl Underftanding is not attainable, with
refpeft to the Capaciiies, and Opportunities of
feveral People. Tho' the Evangelical Myfteries
are revealed, and in that Refptdl fo far as they
are {o, not hid to fome Part of the World, they
notwithftanding retain the Vulgar Acception of
the Word, i.e. unintelligible to a great Part of
it ; fo much of it as the Gofpel has yet to in-
ftrucl concerning thofe Truths. But bleffed are
our Eyes, for we fee, ^c.
III. It is to be obferved, that the MY-
STERY of God and the Father, or God the
Father, andofChrift of Chrift- of the
Gofpel the Riches of Chrift [Efh. iii, S.)
-: of the Glory of this My fiery - — - of full
Aflurance
DEISM Delineated. 169
AfTurance of Underftanding all the Trea-CHAP.
iiires of Wifdom and Knowledge the Riches ^VIII.
of his Grace wherein he hath abounded towards ^'-'^V*^
us in all Wifdom and Prudence the Myftery
of his Will and St. Paul's own Knowledge
of that Myftery difplay'd unto others, all con-
fift, if we will let the Apoftle explain himfelf,
{Eph. iii. 3 — 7. compared with ch. i, 7, 8, 9,) in
the Knowledge of the Redemption we have thro*
his [Chrift's] Blood, THE FORGIVENESS
OF SINS ; revealed to Gentiles, as well as Jews.
Other Scriptures make the Notion of the Name
Jefus, i. e. Saviour and Redeemer, to confift in
javing his People from their Sins, and the Know-
ledge of Salvation [from Enemies, the Devil
and his Works] to his People, to be in^ by, or
for the Remiffion of their Sins i*. And confcquently
the Salvation, which the Scripture is able to make
wfe unto, through Faith which is in Chrift Jefus:^,
and the Salvation, which is the END of our
Faith \\, in the Myftery of Chrift, and the Gof-
pel, are the fame thing with the Forgivensfs of
Sin ; the Revelation, Knowledge, or Myftery of
one, is the Revelation, Knowledge, or Myftery
of the other. This is the pri-me Fundamental
of our Knowledge therein, therefore called the
Word §, the Gofpel 4., the Way **, of Salva>
tion. New Tejiament, or Covenant -, wherein God
will, upon that Faith, Repentance, and Amend-
ment, remember Sin and Iniquity no more ;
declar'd alfo to be the very Way of knozving the
t Luke i. 77. X z Titn. iii. 15. jj i ?et. i. C).
§ Ads xiii. 26. 4- ^P^^- i- 13>
** ASisyMx. 17. which explains thofe Expreflions, an^^ of
this Way, ch. ix. 2. fpeak evil of that Way no fmall ftir
al}out that Way, ch. XiX. 9, 23 — — ^ after the Way which they
call, b'c. ch. vi. 1.1,.
Lord
170 DEISM Delineated.
CHAP. Lord from the leaft to the greatejl^ (Jer. xxxi. 34.)
y^^}^gl^^ i'idings to all Peo-ple-, the Peace of Gody
^^""^^ preaching Peace by Jefus Chrifl -, being faved,
juflified finally ; Jo-j^ Eternal Life^ &c.
Making known what is the Riches of the
Glory of this Myftery, that our Hearts may he
co?nforted ; and when Words fail of extolling the
great Riches of that Grace, we are to abound
therein with 'Thankfgiving *. Let the Peace of
God rule -f in our Hearts, /. e, according to the
Force of the Original, moderate and decide
Controverfies ; to the which Peace we are called^
but not to doubtful Difputation in our Know-
ledge of Chrift. That Love of Chrift pajfetb
Knowledge^ i. e. excelleth, furpajfeth, according
to the Original, all other Knowledge ; and that
Peace of God in like manner, pafTeth all other
Underftanding or Science, being a Peace which
the World cannot give.
And becaufe we may fo well underftand that
Divine Science, the Powers of that Faculty {Si?n-
plex Apprehenfio^ Judicium^ Difcurfia) improving
in that part of the Myftery, according to what
is commanded, are faid to be mod profitably
filled with the Fulnefs of the Knowledge of God in
Chrifl^ reconciling the fVorld to himfelf^ which is
the Glory and Perfection of our Knowledge of
them : Efpecially when they take into Confide-
rarion the Fulnefs of the Godhead d^sNtWm^ in him
bodily II for making him a complete Mediator of
Redemption and Interceflion for us ; and that
Meafure of the Stature of the Fulnefs of Chrifl to
* Col. i. 27. ii. 2, 7. iii. 15. -f Rom. xiv. i.
^ Col. ii. g.
which
DEISM Delineated* 171
which they may grow and improve, and make a C H A P.
perjeol Man in the Knowledge of that Myftery. ^VIU.
The Love of God in fending his Son into the ^^"V^*^
World, and the Love and Humiliation of the
Son taking our Nature upon him, and by his
Death, Refurreftion, and Afcenfion perfe6ting
our Peace and Reconciliation, is the wondrous
Difclofure of the Myftery of Godlinefs, the
Fountain of all Mercy and Pardon, Means of
Grace and Hopes of Glory, the exciting Prin-
ciple of Repentance and Prayer, and a perpetual
Fund of Obedience, Thankigiving, and Adora-
tion.
Would we be informed wherein he hath
tihounded towards us in all Wifdom and Prudence
of the Myftery ? It confifts in the Redemption we
have through his Blood, the Forgivenefs of Sins ac-
cording to the Riches of his Grace *'. Or would
we be contented with St. Paul*s own Knowledge
of the Matter ? he declares it to confift in the
fame f •, and confines himfelf to that Point |] ;
and calls his writing of it, the [peaking the Wif-
dom of God in a M^Jlery %. Would we know
the great Article of Faith to which he would
have all the Nations obedient, to whom the My-
ftery, the Preaching of Jefus Chrift is made
manifeft by the Scriptures § ; he acquaints us
in the begining of that Ep. X that it is, concern-
ing his Son Jefus Chrift our Lord, which ivas made
of the Seed of David according to the Flefh, and de-
clared to be the Son of God with Power, according
to the Spirit of Holinefs by the Refitrreolion from the
Dead.
* Eph. i. y, 8. -j- — , — iii. J, 4, compared with
tl^- i- 7' 8. II I Cor. ii. 2. % — ^^r. 7.
\ Rem. xvi. 25, 26. 4. Ch. i. 3, 4, 5.
To
172 DEISM Delineated.
CHAP.
XVIII. T Q the making known thh Gofpel of God,
^^"^^'^"^^"'^ and of Chrift, he declares himfelf made an
Apoftle -, and that it is the Power of God unto
Salvation to all that believe * The Son of God
taking our Flefh, dying for our Sins, and rifing
again for our Juftification, being the Summary
of the Gofpel ; and the Proof of that Myftery
cff Chrift, as to both Parts of his Divine and
Human Nature, Son of God, and Son of Many
he wifely reduces moreover to a prov*d Matter
of Fa5f, to prevent all Philofophicai Speculation
about his being the Son of God. For as he was
Son of Man v-aroi cu^^et in cKspiiurog A«3'^» by
taking our Flefti, (and dying) fo was it Matter
of Fa5l, that he was 5"^?;; of God alfo v-urx tvsu-'
\LU ayiQffWv^q^ by the Refurreclion from the Dead :
There was the Power of the Proof of it, fufficient
for any Chriftian, that the Holy one who faw no
Corruption was the Son of God. All the after
Miracles were wrought in the Name of CbriJ}
rifen, and to atteft that Truth •, and what Truth,
what Fa6l was ever fo well attefted by Hiftory ?
For he not only wrought many Miracles by his
own Power, and in his own Name (doing others,
fometimes as the Prophet, the Sent of God,
anointed with the Holy Ghoft and with Power)
the Abundance of which St, John, in the Clofe
of his Gofpel, makes a Cafe of Record, that he
was the Son of God. But the Miracle of all was,
his raifing h'unfelf from the Dead, as he afferrs
of his own Power to do, Demonflration of
Omnipotence ! Therefore doubt !efs the Son of
God/
* Ro}n. I. 16.
Would
DEISM Delineated. 173
CHAP.
Would we laftly. know, what the Apoftle v^liS
ealls a great M'jfter^^ (and then we fhall have ^^
gone through all the Scriptures, where Myftery
is mentioned in reference to Chrift, or his Di-
vinity) there are but two Places, Eph. v. 32,
I 'I'iin. iii. 16. And if all the other Pailages
apply Myfter'j to practical Purpofes and not to
Theories, even thofe Places where great is fu-
peradded to Myftery, v/ill be found ftill more in
the fame Defign. Eph. v. 32. The Spirit of
Revelation condefcends to apply the Union be-
tween the Hufband and Wife to illuftrate the
intimate Love and Relation between Chrift and
his Church ; but efpecially that Inftance of it in
the preceding Verfe, For this Caufe JJoall a Man
leave his Father, &c. and cleave to, &c. I'his is
a great Myjler'^, but I [peak concerning Chrijl and
the Church. That is, as the Man leaves his Fa-
ther, i^c. fo Chrift left, as it were, his Father
to be joined to his Church : Prodigious Love,
and Condefcenfion ! And what better Argument
for our Love, and Submifiion to him?
I Tim. iii. 16. And without Controverfj, great
is the M-jJlery of Godline/s : God was manifejl in
the Flejhy &c. The Incarnation of our Lord and
Saviour is worthily called a great Myftery, in-
afmuch as the real Divinity and Humanity of
Chrift, as Son of God, and Son of Man, is the
great Point and Corner-Stone of Chriftianity.
The Creed commonly call'd Athanafian, fays
nothing but the Truth, a Truth worth all the
reft -, " The right Faith is this, that we be-
*' lieve and confefs, that our Lord Jefus Chrift
" the Son of God, is God and Man." But
how much is it our Prudence to obferve further,
for
174 DEISM Delineated;
CHAP, for what End is it divule'd ? to what Ufes ap-
vi->/i>s> PO'"*^^*^ ^ ^"^ ^^^^ ^^^^ "^ MyRery defcribed ?
^^^'^^Not a Speculative, not a Notional one, devifed
for Difputation ; but a truly quiet, religious,
pradical, and exceeding wife one •, improveable
to Godlinefs only, that is the Condudt of the
Myftery, that is its very Propofal, that is the
whole of its exprefs'd Contents, whenever we
are fo wife as to lay afide vain Philofophy ; tho'
we know and believe, or think we know and
believe many things concerning it, we know
them all amifs, if our Knowledge does not con-
fine itCilf to this Point. The inconceivable
Part, the perpetual Theme of Controverfy, is
not the Myftery of Godlinefs, but that which is
intelligible and matter of Fa^, plainly fet
down, God manifejled in the Flejh : The Sum of
that and the Scope of the Particulars following
ji{Jiified in the Spirit^ &c. is GODLINESS ;
that is the great Aim of this great Myftery ;
confirm'd by and .confined to the Neceffity of
holding the Myjiery of that Faith in a pure Con-
fcience towards God and Man : next to the Be-
ing of God, the Apoftle would have it ac-
counted the moft certain Thing in the World ;
and to be fo confefledly plain, as to be without
any Controverfy among Chriftians. And it is
the more obfcrvable, that this great Apoftle,
who was favour'd with the laft Knowledge and
Difcovery from the Lord Jefus himlelf, con-
cerning the Myftery of himfelf, in his Direflions
to Timothy, fiiould fix and afcertain the precife
Meaning, fingle View, and entire Purpofe of it,
to Godlinefs^ and a pure Confcience : To certain
Godlinefs, not to doubtful Difputation •, to God-
linefs and Plonefty, tending to heavenly Felicity,
not worldly Wrangling. This is the worthy
Subjed
DEISM Delineated. 17^
Subjedl of reafonable Chriftlan Faith, becaufe itC H A P.
is the Objeft of Reafon, as well as Faith, ever XVIII.
iince Scripture has revealed it to Reafon. ^sV'V'**^
IV. Let it efpecially be obferved, that the
Myfteries of the Kingdom of Heaven, not-
withftanding they are revealed^ are revealed but
IN PART. The Part that is indeed revealed
or made known to its proper Faculty, the Un-
derftanding, is fo far now not a Secret -, but a
moft edifying Ground, and the fubftantialleft
Reafon for Piety and Virtue, that ever was exhi-
bited to theWorld. And fo far as it is difcover'd,
is become a Matter of common Knowledge, and
firm Afifent of the underflanding Faculty, which
is, in a great Meafure, the true Import of Faith
in Scripture. There is the bright, and there is
the fhady Side of the Myftery, the tc? pt^ToV,
and the to appt^rov ; one the fublunary ufu-frudu-
ary Part for the prcfent Occalion of bringing us
to Heaven ; the other the diftant, dark, imper-
vious Side referv'd to another State ;<^o which
we aflent in the general Method of giving Credit:
to God, that whatever he certainly fpeaks of his
own Nature, is certainly true, and may be ufeful
to us hereafter by a more perfect Difclofure, in
theVifion of God; a Vifion that is the Chri-
ftian's reverfionary Knowledge and Fruition of
Myftery. Had no part been difclofcd, there
had been no Notion at all engendred ; but
enough is open'd to kindle Defire, and ftir up
human Endeavour, and completely do the Bufi-
nefs of a Notion in fart \ which, in Truth, is ail
the Notion that we Men, who are Notion-guided
Creatures, have either of Things Natural, or
Reveal'd.
I. As
176 DEISM Delineated.
CHAP,
^Vin. I. As to Things reveard, the Apoftles
^''^^'"'^"^'^themfelves writing in the true Sublime, or mofl:
intelligible Character, that bs^longs to fuch
Things as they refped us at prefent, confefs,
that thfy hiew but IN PART and prophefied
(/. e. inftru6t others, as Prophecy often fignfies
in Scri{^ture, and efpecially in that Scripture,
I Cor. xiv. I, Covet earnejlh the befl Gifts, but
rather that }'<? prophe/y^ i. e, teach ; which is the
{landing, the ufcful, and moft edifying Talent
unto others) IN PART : Afligning the Reafon
from the Conftitution of Things according to
the Will of God ; when that which is perfetl is
come, then that which is in part Jhall be done away^
I Cor. xiii. 9, 10. And if the very Secretaries
and Amanuenfes of thofe Celeftial Difcoveries
fpeaking of Myfteries and Knowledge, fpake fo
of themfelves, at the time they were infpired
with the Holy Ghoft, who led them into all
Truth, how much more Reafon have we to ac-
quiefce ia»a partial Apprehenfion, and deem it
fufficiently profitable for us? The Underftand-
ing in part, which is the Meafure of our Faith
and the Portion allotted to us at prefent, is a
very contentable Knowledge-, there is enough
and to fpare for our real Service, and its Views
upon us ; and what fhou'd we do with more
than enough, or why defire it? And the Excel-
lency of it is, that it is very obvious, and very
fruitful. Whilft arduous Speculations foaring in
Theory, and in lofty Clouds, and like the
aqueous Drops of Rain boyant and floating
tnere, of no ufe at all to us, till they defcend
to water the Capacity of common Fruitfulnefs.
If the great and eloquent Apoflle wou'd rather
fpeak five f Fords to the Churches of God, con-
cerning
DEISM Delineated 177
cerning things whereby we muft be faved, wilhCU A P.
Ibe Underjianding^ and to the Underftanding, ^^III.
that he might teach others alfo ; than ten thoufand ^"''V^*^
Words in an unknown 'Tongue \ is it not better for
us Readers, and Students of his Words, to mea-
fure the Meaning by the p'rofefs'd Defign, which
is to -profit withal ? And to receive fuch as wor-
thy of all Acceptation, concerning the Points of
Salvation, as give us an Underftanding of the
Matter, by arguing plainly what is our Intereft
and Concern therein, and the Manner how we
are to profit withal ? and to prefer fuch before
ten thoufand Volumes of intricate Difputation,
which are all, with refped: to the Bufmefs of
profiting, to almoft all People, in an unknown
Tongue, tho' wrote in that wherein they were
born. ^
"There was none of the Dodrines of our
** Saviour calculated for the Gratification of
" Mens idle Curiofity, the bufying and amufing f"
" them with airy and ufelefs Speculations -, much
" lefs were they intended for an Exercife of
*' Credulity, or a Trial how far we could bring
" our Reafon to fubmit to Faith : But, as on
" the one Hand they were plain and fimple,
" and fuch as by their Agreeablenefs to the ra-
*' tional Faculties of Mankind, did highly re-
'* commend themfelves to our Belief; fo on the
*' other Hand they had an immediate Relation
** to Pradice, and were the genuine Principles
*' and Foundations upon which all human and
*' divine Virtues were naturally to be fuper-
*' ftruded*/*
*-ArchbiJhop of Tork\ Serm. before the ^eeny Chriftmas-
Day, 1704.
Vol. II. N Considering
lyZ DEISM Delineated.
CHAP.
XVIII. Considering the Wifdom and Goodnefs of
■ ^'^^^"^God, who is perfect in all his Works, and
never does things by halves, 'tis a great Pre-
sumption, or rather Demonftration, that we are
cither incapable of underftanding that part which
is kept fecret, or, that it is ufelefs for us to be
appriz'd of it in this Life prefent : Better there-
fore lock'd up by him, who does all things for
the belt, whilft the ufeful Part is difplay'd and
made known. And we have clear diftinft Ideas,
and may talk as intelligibly of that Part of the
Myftery, as of any other plain thing ; fo that
none need be at a Lofs to give a Reafon of the
Hope that is in them.
T H o* we, who were fomet'ime Darknefs, are
now Light in the Lord, and his Revelation is put
into bur Hands as a Telefcope for a clearer In-
*'"'?r- fight into divine and heavenly Things, yet we
know very well that where the Telefcope fliews
what we could not fee without it, it does not
fhew all: But ftill it is, as the Scripture acquaints
us, we fee through a Glafs darkly. The concern-
ing edifying Part wherein we are interefted, (hines
bright like tlie Sun, and our Heart burns within
us, when we cordially converfe with it -, whilft
the other twinkles like the more diftant fix'd
Stars. And if an ordinary magnifying Glafs
can make fuch Difcoveries here to our bodily
Eyes of a new World of invifible Infeds and
Seeds, ^c. * (incredible if it had been written
or
* " By means of that excellent Inftrument {Micro/cope\
*' we have a far greater Number of different kinds of Things
*' reveal'd to us, than were contain'd in the vifible Univerfe
*' before." HiJI, R. S. pag. 384. And 1 would add, that
the
DEISM Delineated. 179
or reported only, and the Invention of thofeCHAP.
magnifying Glaffes had never been communi- ^^^^]^
cated to the World) what vaft felicitating Dif- ■'^
coveries remain in the next World, to the Spirit
of rVIan beholding God Fac£ to Face ? If the
Defeft is in our prefent imperfed Faculties, it
is plain, we fliall never be able, in this Life, to
attain the vainly afpiring Knowledge of the Man-
ner how. When we arrive at higher Degrees of
Knowledge, and Revelation in another World,
the Manner will be manifeft, and we fhali be
Comprehenders of the whole Myftery j which
put us in mind to be contented, at prefent, to
be Apprehenders of the Thing in general, and its
belt Ufe.
The Scriptures never defign'd to give In-
formation farther than ferves to qualify us in a
godly^ fober^ righteous Life, in order to lead us to
the Happinefs to which we were ordain'd ; by
raifing the adive Faculties of our Underftanding
and Will, of our Love, Hope, Fear, to the-
fecuring our Obedience to him, from the affed-
ing Confideration of the Intereft we have in his
mod gracious Tranfa6lions with us -, not by Ex-
hibitions of his EJfence^ Suhjlance, &c. things
above our Comprehenfion in this Life -, but of
his great Goodnefs in creating, redeeming, pre-
ferving us •, his Power, his Dominion, his Wif-
dom as a Governor, his Legiflature over our
Thoughts, Words and AAions, his prefent In-
fpedtion over, and future Account in judging us :
all which we underftand to an Accuracy, and
the Grandeur and Almightinefs of the Skill of the Divine
Architect, is no lefs feen in thofe inviiible Myriads, than in
the groffer Objefts of his framing.
N 2 are
i8o DEISM Delineated.
CHAP, are as much agreed in, as in the Truth of our
XVIII. Qyyj, Exiftence. The favjng edifying Part of
^""^"^'^'^^''^ the My iter y, the faithful Saying that direds our
Faith to its Ufe, and is worthy of all Accepta-
tion, 'That Chrijt the only begotten Son of God ca?ne
into the World to fave Sinners^ is revealed and
made plain even to Babes^ the moft inferior Un-
derftandings.
Such is the Excellency of the Knowledge
of Chrift ; and on that account as well as others,
has God abounded towards us in all PFifdom and
Prudence: mean time the fpeculative Part fub-
jed: to Difputation and intricate Diftindions, is
Hill hid from the JVrfe and Prudent^ as to Har-
mony and Agreement about it. The Abrtra(5t
Intelligence of the Divine Being is exalted far
above our Capacity, whilft that which is de-
rivable from his Government over, his Love and
Mercy towards us, certain in their Effecfls, and
therefore plain in their Caufes, is very nigh to
-us, and we colled: them from the Works of his
Hands, from continual Benefits, from the falu-
tary Concerns that have been negotiated, and
are ftill negotiating between God and us: What
the Father hath done, what the Son^ what the
Holy Ghojl have done, and ftill do for us, all
co-operating in the Reftoration and Salvation
of Mankind ; to honour the Father for what
he has done ; to honour the Son likewife for
what he has done, and is to do in the Day
of Judgment ; and to do no defpite to the
Spirit of Grace ; is exceeding plain. And it is
no lefs plain, that it ought to be confider'd by
us chiefly in that Afpect and Relation ; what
Returns of Duty are becoming, what Behaviour
is required of us, as we are peculiarly initiated
into
DEISM Delineated. i8i
into a lively Faith irr their Names, Charac-CHAP.
ters and Offices, by that holy Baptifin which ^^'^m*
diftinguithes the Chriftian from the rell of the ^^"'^^'""''''^
World.
Those external Relations to us of Creator,
Redeemer, Sandlifier, more import us, than the
internal Relations among themfelves. That good
Knowledge does certainly concern us as a Duty,
as ij; is evidently foodful in its Ideas to the Chri-
ftian Life, fully fatisfies the Underftanding,
mightily ingratiates and obliges the Will, highly
raifes the Affedions of the Soul, and aduates
the religious Powers of the whole Man to an uni-
verfal Obedience. The unmanifejled part of the
Myftery is the hypothetical and fchematical part
of believing •, take you the Shell, give me the
Kernel ! — whilfl: the manifejied part of it is God
with us, to all Purpofes of Godlinefs and Holinefs,
WifdomandGoodnefs, Peaceandjoy in believing,
the very Propriety and End of Myftery, and the
true Inftitution of its Dodlrine -, declared to be
manifejlsd to takeaway our Sins — to deftroy the
Works of the Devil — to expe6t Reconciliation
with God ; Refurredion to eternal Life ; to look
for RemifTion of Sins ; Anfwer to our Prayers ;
and Afllftance of his Spirit ; in the NAME of
Jefus Chrift our Mediator and Redeemer. Keeping
to thefe undoubted great Benefits, eafy Pradice,
and plainly declared Purpofe of this Myftery, it
deferves the Name great •, worthy in itfelf and
of its great Author: This is fetting forward the
Salvation of all Men ; this is obvious to the
meaneft Capacities. The Laws relating to thefe
faving Ufes, are therefore binding to all, be-
caufe they are fo plain to all ; and the Tranf^
greflion muft be Sin.
N 3 As
i§2 DEISM Delineated.
CHAP.
XVIII. ^5 ti^g Knovyledge of Jefus Chrift, Son of
"""^^C^ Qqi^^ and Son of Man^ the One Mediator be-
tween God and Man, is the Confummation of
divine Wifdom, Pov/er, Righteoufnefs, and
Godlinefs for the Redemption of the World,
full of the beft Influence for Reconciliation and
Goodnefs, Peace and good Works, and is pofi-
tively, plainly, and abundantly revealed ; how
happy had it been, if Chriftians had always kept
to the plain Words of Revelation, without di-
minidiing what is written, or abounding in vain
Imaginations above what is written, thro' luxu-
riant Coniedures and Philofophical Speculations
never once able to convert the World to Righte-
oufnefs ? The Churches of God had never known
fo much Di(lra6lion and Violence, nor the Hi-
ilory of it been ftain'd with the Names of fo
many Herefies, Sefls and DiviGons, feverally
fetting up to make Chrift their Saviour, after
their own conceited Manner, different from what
God has made and prefented him, who would
therefore have the Gift (a mod reafonable thing)
accepted juft as he gives it, without Alteration
or Amendment.
T H E Carpocratians, Cerinthians, Ehiomtes,
and Gnoflics made him the Son of Jofeph and
Mary, like all other Men: That Cbrijl defcend-
ed upon Jtfus in the Shape of a Dove after his
Baptifm, and in the End flew away again from
Jefus, who fuffer'd and rofe again, but Chrift
continued impafTible, as being of a fpiritual Na-
tu-re. From them the Doceltu fet up the y^ppa-
rilion, to the Denial of the Reality of his Human
Nature, as the Vakntinians, &c. The Followers
9^ PiWlusSamofetanus, m\.\i tht Sociniam, wholly
rejed:
^-*^>r^-'
DEISM Delineated. 1^3
rejefl his Divine^ as Son of God, and conftituteC H A P-
him entirely of an Human Nature. The Sabei- ^^X^}^-
Hans or Patripajftans incarnate God the Father^
inftead of God the Son. The Arians, whilft
they allow, diminifli both the Natures of Chrifl: ;
his Divine, by aflerting there was a 'Tme 'when he
was not-, his Human, by fubllituting the UyoQ
in lieu of the rational Soul. The Apolliiiarians
deny'd his rational, whilfl: they allow'd him a
fenfitive Soul. The Nejlorians held a len-
der, extrinfick, imperfefl Union of the Divine
and Human Nature, or Subftance \ whilfl the
Eutychians maintained in Oppofition, that before
the Union there were two, but after it no more
than one Nature.
The two lafl: quarrel'd bitterly about the
Manner of the Union, which neither of them
underftood ; and the lefs they underftood, the
more they were enraged againft one another ;
and as there was no Hopes of converting, they
call'd in Blows and the Secular Arm to devour
one another -, which finifh'd the Cataftrophe of
the Eajlern Churches : But, that they might each
be equally punifh'd, the Secular Arm of Ma-
homet enflav'd them both without Diftinftion,
and impofed the heavy Yoke o{ opprejfive Tribute^
ever fince upon all their poor fhatter'd Churches.
So miferably have Hereticks in all Ages mangled
and divided Chrijl Jefus into Parts and Parcels,
Bits and Pieces ; in direfl Contradidtion to the
fundamental Truth of his being -perfect God, and
perfect Man, and fo a perfe6l Mediator between
both. What, alas ! q,vc\ be a greater Crime or
worfe Senfe of Herefj, than for the wanton Wit
of Man to go about to put afunder that, for
the Confufion and Devaftation of Mankind,
N 4 whkK
184 DEISM Delineated.
CHAP, which God has join'd together for their general
XV"^- , Salvation ?
Far be it from God, who does Right to
all his fincere Worfhippers and the Faculties of
all his Servants, to exped us to believe, i. e. un-
derftand, the Part that is abftrufe, to which our
Mind has very difficult, if any Accefs, with the
fame Affection, Zeal, and fruitful Improvement,
as what we do apprehend, perceiving our Rela-
tion to it, and its Influence over us : To bid us
fee what he has cover'd with a Veil, that be
far from God. — If it is in a Manner morally
impolTible for the Generality either to know the
feveral Schemes and Hypothefes of Difputers,
pr make any Judgment of thofe abftrufe Points
jyhen known ; that fort of Knowledge could
never be intended as generally fundamental, nor
required of God as neceflary to Salvation ; not
by him certainly, who never commahds any
thing impofiible -, not by that Divine Wifdom,
which is no Refpe(5ler of Parts or Perfons, and
never wanted condefcending Goodnefs, or intel-
ligible Expreflions to difcover every thing ne-
ceflary fo clearly, or rather fo much the more
plainly to all, as it was neceflary and funda-
mental for all to know -, the better to work in
every Soul the fubfequent End, Praftice, the
ultimate Iflue for which we fhall all be judged.
And to keep our Underftandings to their pro-
per, profiting Meafure of Faith, the Apoftle
encourages us to enlarge, range, and fatiate our
Minds, not in the abltrafl Theory of God, or
Chrift, not in the Abyfs of his Nature, but of
Jiis Love: That is infinite, and no Comprehen-
fion required of it -, this is likewife infinite, yet
we arc bid to comprehend it 5 becaufe it is fo
^ much
DEISM Delineated. 185
much our Intereft and Advantage to be drawnC Ha P.-
to God by an Attraftion as ftrong as infinite ; XVIII.
and becaufe we are to take meafure of it in our ^^-''V^^
Contemplation, there are Dimenfions given to
it, Breadth^ Length, Depth, and Height ; that
being fill'd therewith, we may be fiU'd, as it is
exprefs'd, with all the Fulnefs of God.
" It is true indeed, fays the prefent worthy
Dean of Chrijl -Church, any Pains taken in
fixing the Meaning of the IVords ; in Jiating
the Docirines ', or freeing them from the Charge
of ContradiBiony will be ufefully employ'd :
Becaufe whatever Dodrines have been deli-
ver'd by God, he hath given withal fufficienc
Means of rightly underftanding them : And
it is our Duty to ufe our belt Endeavours
both to underftand them rightly, and to clear
them from fuch Objedions as may be urged
againft them. But to proceed farther than
this ; to frame Hypothefes by which to folve
Difficulties by us infohable, and to explain
things by us inexplicable, is (to ufe the fofteft
ExpreffionJ a very extraordinary Proceeding.**
Myjferies of the Chriji. Rel. Serm. at Oxford^
pag. 23.
The Author of CharaBerifiicks, " without
" the leaft Difficulty allows of Myjlery in the
•'* Honefium and Pidchrum *." Why not in this,
which tranfcends all his Beautifuh ?
2. Not only in Scripture, but in Nature,
how uniform is God, who has given us all
things appertaining to Life and Godlinefs, Tavra vpog
J«yv A(t) iwiistciv, m his Difpenfations of Know-
* Charaa, Vol. III. pag. i8z.
ledge?
i86 DEISM Delineated.
Chap. ledge? As in the former he reveals in parir,
XVIII. and referves in part •, fo he dilcovers and obfcures
^'^'**'^in part, in the latter ; " concealing from the
" Mind of Man any other Knowledge even of
" fuch familiar things, but what concerns the
'* Ways of ufing them ; and the Sciences which
" are defign'd for the Knowledge of their Na-
*' ture, difcover nothing in them but what is of
*' ufe to us, and we find all things wrapt up in
" fo much the greater Darknefs, the more we
*' endeavour to penetrate into their Nature be-
*' yond what is ufeful *." There are Spots and
dark Places to be feen in the bright (hining Sun in
the Firmament, upon a clofer Infpedion i it is
therefore uniform, that there fhould be fomething
obfcure and unintelligible in ihtSun of Righteoitf-
nefSf which enlightens the moral World. Origen
has with great Sublimity and beauty of Thought,
obferv'd this Uniformity in the Revelation of the
Words of God, as Author of that Revelation ;
as in his Works, as Author of Nature, " That
" he who acknowledges the Scriptures to have
*' proceeded from him who created the World,
" or is the Author of Nature, may well exped
" to meet with the like kind of Unintelligibles,
*' and Difficulties in them, as are to be met
*' wich in the Conftitution of Nature f.'*
I T is plain then, thatReafon and Nature is full
as deficient in regard to the Modus and Manner of
Things, as Revelation •, and therefore no more
fault to be found with one than the other :
which fhould afford an Argument of Simili-
tude, that both derive from the fame divine
Original ; and that the prefent Defedl of Know-
* Principles ef Larvo in generaiy pag. 6. '\ Orig.
Phil. pag. 23.
ledge,
DEISM Delineated. i^j
ledge, as to the Manner of the Truth and Ex-C H A P.
iftence of Things, is perfeftly and adequately ne- ^^^]bj
ceffary for confining our limited Faculties to^^
their proper Subjed:, their Hoc age, to what
verily and indeed concerns us in the one, as well
as the other. Sir Ifaac Newton, that great Secre-
tary of Natural Knowledge, fays, *' We do not
*' at all know what the Subjlance of an'j thing is."
Light itfelf, (the fame may be faid of Know-
ledge if there be too much of it) if increafed
beyond a due Proportion to our prefent Organ,
caufes a very unferviceable Senfation, And
Mr. Locke, " I may confidently fay, that the
*' intelleftual and fenfible World are in this per-
" fedlly alike. That that part which we fee of
" either of them, holds no Proportion with
" what we fee not •, and whatfoever we can
*' reach with our Eyes or our Thoughts of
*' each of them, is but a Point, almofl: nothing
" in comparifon of the reft." " He that knows
" any thing, knows this in the firft place, that
" he need not feek long for Inftances of his Ig-
"norance*." There is the Philofophy of Air,
Fire, and Water, daily NeceiTaries, and abfo-
lutely fo : But what is the Life of the Body
concerned in this Scheme, or that .? What is
more obvious or better known even to the
Deiji himfelf, than the Omniprefence of God,
that he is not far from anj of us \ that in hi?7i ive
live, 7nove, and have our Being ? Yet what
darker, more intricate, or unprofitable of Solu-
tion, than the phyfical difputatious Difquifition of
the fame .^ but what plainer, more certain, or
more edifying Truth in all Nature, than the
Thing itfelf ?
* Human Underjlanding, B. IV. Ch. in..§. 23.
And
i88 DEISM Delineated.
CHAP.
\^^iiL/ ^^ ^^^'^ '^ ^^^ ^^^y Conftitation of Things
^'^'''^*''^ with refped to human Underftanding, and
God has fet one and the fame Horizon to our
Knowledge of Things natural and revealed i
making them partly known fo far, and no far-
ther than as they are of real ufe to us ; and
partly unknown, fo far as it is otherwife : And
if the innumerable acknowledg'd Myfteries of
the former fo far tally with the few of the lat-
ter, as that we learn one as well as the other by
Degrees ; and before we know the Ufes of
either, it may be affirmed of the Knowledge
of each, that it was hid from us ; but when
known, and fo far as is known, revealed, and no
longer hid. Does it follow, either in Revela-
tion, or Nature, that we know nothing, or not
enough, becaufe we don't perceive the iotum
eognofcibiie, the All of Things ? Or that fome
Part is not clearly underftood, and good for
Ufe, in each of them, becaufe fome other
Part is occult and undifcover'd in them both ?
And feeing it is regularly true and undenia-
ble, chat Things known to us by the Light of
Nature, are neverthelefs in fome refpedt unin-
telligible and inexplicable, and we are informed
of them but in pari, and yet fufficiently in-
formed: Is it not agreeable to the common
Reafon of Things, and the common Meafure
by which Knowledge is dealt out to human
Capacity, to allow of Myftery likewife in Re-
velation ? and to confefs the Divine Goodnefs
and Wifdom in one as well as the other ; i. e.
fome part undifcovered and incomprehenfible,
whiKl another, and that the better Portion, is
plainly addrefled to the Affent of the Mind,
conveyed
DEISM Delineated. 189
conveyed over to our fpiricual Occafions, and isC H A P.
thereunto very fufficient, tho* a Knowledge in ^^Ji[*,
part ? s^V^
I T muft therefore be impious Scandal to
Truth, and Offence to the God of Nature, to
hear Men abufe their own Reafon, in exclaim-
ing (0 bitterly, as they do, againft Myftery in
his Revelation of divine Things. Not only
thefe Men, but Mr. Bayle * and others, are
moft immodeftly and outrageoufly guilty of this
witlefs Ridicule. Can that ever be a Proof of
an elevated Underftanding, or a clear Sight
into Religion, which is fo apparent a Demon-
ilration of the Shallownefs of one, and the
Want of the other ? If Myftery and Natural
Knowledge are not Inconjijlency^ errant Jumble^
ahfurd Nonfenfe, oppofite or co?itradi5Iory Terms,
but CO- incident in the fame Subjedl, Nature ;
Why Ihould Myftery and revealed Knowledge
be ridiculed, and not admitted, in like manner,
to be co-incident in the fame Subjedt, in Holy
Scripture ?
And becaufe this Faith is mifreprefented, as
if the Excellency of it confifted in believing
Impojfihiluies, I proceed to fhew :
II. The Co-incidence of Faith and Know-
ledge, Faith and Reafon^ in Matters of
Chriftian Duty.
A s Faith is the governing Principle of the
Religion of the Means, fhedding its Influence and
* In his celebrated Diftionary almoft every where ; and
three of his four Explanations at the End, and in moft of his
Writings that I have feen.
Efficacy
190 DEISM Delineated.
CHAP. Efficacy upon the Performance of the Religion
^^^JJ^of the End, and fometimes ftands for the
' whole of true Religion, Means and End (as
where Salvation is afcribed to believing^ and
Faith ftands for the whole Gofpel) it is the
obedient Perfuafion or chofen AfTent and In-
clination of the Mind to Truths and Dodrines
difcovered to us by Revelation from Heaven,
upon fufficient rational Evidence of its divine
Teftimony and Authority, recorded and con-
veyed down to us for regulating our Lives in
all the Duties of Religion. And when we are
firmly perfuaded of that ufe of them, and ap-
ply them accordingly, we are faid to know
them, and have faving Faith or Knowledge ;
and fo having the internal Evidence of them,
in their defigned Ufe and Application, verifies
that of I John v. 10. He that believeth on the
Son of God hath the IVitUffs in himfelf. And
thus confining our Thoughts to what we may
certainly and eafily know of the Mediator, from
what is plainly written, and not think it advife-
able to depart from that Knowledge, becaufe
our limited imperfeft Faculties have not enabled
us to underftand (^//, we (hall be entitled to the
Benefit of thofe his Declarations, Te believe in
God, believe alfo in me •, this is Life Eternal, to
know thee the only true Gody and Jefus Chrifi
whom he hath fent : blejfed are they who have not
feen, andyet have believed.
In fome Places of Scripture, Knowledge is
differenced from Faith ; as, to one is given the
Word of Knowledge, to another Faith by the
fame Spirit* Tho' I underfland all Know-
* I Cor. xii. 8, 9.— -xiii. 2.
ledge.
DEISM Delineated, 191
ledge^ and have F<:?i7^, fo that I could removeCHAP.
Mountains. In which Places both Knowledge ^^^^h,
and Faith are the extraordinary Gifts of the Spi- ^"O/"'*^
rit, current in thofe Days. Add to your Faith
Virtue, to Virtue Knowledge. ^ Where Faith
ftands for the Chriftian Religion, or the Aflent
of the Mind embracing it in general as true ;
and Knowledge for Prudence in the Conduft, as
well as Proficiency in underftanding thofe Vir-
tues in their true Circumftances that were to be
fuperaddcd, mentioned in the Sequel.
B u T in moft Places Faith and Knowledge^ to
believe and knoiv^ are promifcuoufly put one
for t*other. To inftance a few : By this we be-^
lieve that thOu cameft forth from God * j which
our Saviour repeating in the following Chapter
fays, They have known furely that I came from
thee, and have believed that thou didft fend me:
That ye may know and believe that the Father is
in me, 4- — believe and know the Truth : J We
have known and believed the Love that God hath
'to us. II The Reafon of the Difciples being flow
of Heart to believe all the Prophets had fpoken,
was their not underftanding the Meaning, that
they certainly related to Chrift and his Sufferings :
When our Lord opened their underftanding by
expounding the Things concerning himfelf, that
they might underftand and know them, from un-
derftanding and knowing what they meant, they
believed them. When he accufes the Worldly-
minded with O ye of little Faith, § their Crime
was, they did not with their Reafon confider
how God cloathed the Lilies of the Field, and
'\ 2 Pet. i. 5. * I John xvi. 30. 4. x. 38.
X I Tim. iv. 3. II 1 John iv. 16. § Mmt. vi. 30.
from
192 D E I S M' Delineated.
CHAP, from thence infer the Sufficiency of his Goodnefs
/ XVIII. to cloath thefn ; much therefore to ufe one's
^''^''^^''^ Reafon in divine Providence, is to have much
Faith. Why is the Woman of Canaa?i*s Faith
called great by our Saviour, Mdllh. xv. 28.
but becaufe her Reafoning upon the Goodnefs of
God not to with- hold Crumbs of Favour to any
of his Creatures, was very great and apparent
in her Anfwer. There are many other Places
where know and believe are the fame.* Te be-
lieve in God^ believe alfo in fne — this is Life eter-
nal to know thee the only, true God, and Jefus
Chrijl whom^ &c. So the abounding, growing,
nourifhing up in, and to the full AflTurance of
Faith and Knowledge, are fynonimous. We
fay we believe in God, yet w*e know him by our
Reafon. Heb. xi. 3. By Faith we underftand
that the PForlds where made by the Word of God :
So that Knowledge and Faith feem to be co-
incident in the popular, as Reafon and Faith are
in the philofophical Senfe of thofe Words.
■ Man is born to knov; God, but that Know-
ledge being impair'd by the Fall, and therefore
not to be recover*d to its priftine Perfedion, by
reafon of the Encroachment and Incumbrance
of the Body, till we arrive at the next World ;
makes that prefent proper Kn(^wledge we have
of him from Faith or Revelation to coincide in
that Point of bringing us thither, and Reafon
working upon thofe Materials of Knowledge,
. and exerting itfelf V/jjV^)' in fure and certain In-
vifibles, according to its chief Fundion, meets
* yob xix. 25. ■■ xlii. 2. Pro'v. xi. 9. Eccl. xi. 9.
P/al. cxl. 12. If. xliii. 10. Matt. xxiv. 39. John iv. 25.
xi. 24. I Cor. XV. 58. 2 Cor. v. I. 2 T&e/.i. 8.
Heh. X. 34. I yohn iii. 3. ——v. 13.
Faith
DEISM Delineated. 193
Faith more than half the Way, and goes to C H A P.
Heaven with it. Natural Reafon, as well as ^^^^
Faith in God, both agree in declaring that he is, ^^
and is a Rewarder of thole that diligently feek
him : and as they agree in that Premife, by the
Help of the Medium of Revelation, they agree
iikewile in the Conclufion, explicit Faith in the
Mediator, or the Gofpel. How that Faith mofl;
readily follows and flows from the other, will
appear afterwards. Faith extends itfelf to palt
things, and to future : With refped to the
former, it is hiftorical Knowledge grounded
upon reafonable Evidence ; in regard to the lat-
ter, the Anchor of Hope.
As the Underftanding perceives the Ideas of
Things to agree or difigree, have, or not have
a Connexion together, whether immediately, or
by the intervention of other Ideas, it makes an
affirmative or negative Judgment, affents or
diflents. What is made neceffary for it to per-
ceive, and judge of with refped to revealed
Truths, is Jiot above Reafon •, i. e. its Perception
and Judgment, though it was above Reafon -, i. e.
the Capacity of Man to have difcovered with-
out the Help of Revelation.
'^' Some things indeed, according to the
" vulgar Way of fpeaking, are faid to be above
" Reafon or beyond it; whereby is intimated
** that we may be capable of believing farther
" than we underftand : This may be true in a
*' qualified Senfe ; but in ftridnefs of Speeci",
*' our Ideas do really extend, as far as Faith ex-
" te-nds. As there can be no Faith without
*' Alfent, nor any Affent but to fome intelligi-
** ble Propofition, nor any intelligible Propofi-
VoL. II. O " tlon
XVIII.
194 DEISM Delineated.
*y?/wi^' " ^^°" without intelligible Terms that have pro-
per Ideas to anfwer them •, it is evident, that
our Ideas are of the fame Extent with our
" Faith, and that we underftand as much, and
" no more or lefs, than we believe We un-
•' derftand for Inftanee, that there is a God,
" and that certain Attributes eflentiaily and in-
*' communicably belong to him. But as to his
" particular EfTence or Subltance, wherein it
*' formally confilts, or diltinguiihes him from
" all other Beings, we believe nothing, becaufe
" we are able to determine nothing. We un-
*' derftand in general, what the Refurredlion of
'* a Body means ; and what it is for a Body to
" continue for ever in a State of Order, Tran-
" quillity and Perfedion. As to the manner
" how it fubfifts or afls in fuch a State, we can
*■' believe nothing, neither is it requir'd that we
*' fliould, more or farther than we underftand.
*' We believe the Thing becaufe it is reveal'd,
" and in Terms, the Meaning whereof is clear
" and intelligible •, but the Manner can only fo
" far be an Objed of our Faith, as it is of our
'' Perception ; neither can a wife God require us
" to believe what we perceive nothing of. As
" to the Dodrine of the ever-blefted Trinity we
" underftand what we mean by One, and what
" by Three ; the Meaning of the Terms co-
*' eternal, co-equal, or co-elTcntial is alfo known
'* to us •, but how or after what manner a Tri-
" niry of Perfons, or if that is not admitted, of
*' any diftincl Qualities, Powers, or Operations ;
" or in other Words of three, under whatever
** Diflincflion we receive them, ftiould confift
" with the perfect Unity of the Divine E,ifence,
" is what we can neither believe, nor be requir'd
*' to believe any farther than we know. We
" .believe
DEISM Delineated. lor
'* believe as far as we have Ideas, and where weC H a P.
*' have no Ideas can have no Belief ; where our ^VIII.
*' Reafon falls fhort and leaves us in the Dark, ^'^'V^^
" our Faith does fo too."
*' W E have Ideas fo far as we believe ; or may
*' have them, fo far as we are obliged to believe,
" and diftinct Ideas too." " Revelation
*' gives us new notices of Things ; it extends
" and enlarges our Profped:, but leaves us the
*' fame Faculties which we had before. So that
" our Reafon has ftill the fame Ufe, only a
" wider Compafs to employ and exert itfelf As
" in all other Things propofed to our Belief, fo
" concerning any Articles of Religion, we are
*' to confulc the Light of our Mind, and ex-
*'" amine by our own Faculties, how far they are
" to be admitted, and with what Reftriflions ;
*' what weight they fhould have with us ; and
" what may be juftly inferr'd from them .? What
" may be look'd upon as certain Truth ; and
" what as being founded only in Probability or
" Conjeflure." " The mod comprehenfive
*' and general Rule is, that the bed Reafons,
*' if it be neceflary to judge at all, fhould al-
*' ways preponderate > and confequently the
*' trueft Faith is that, which upon the whole is
" moft rational. The Bible, by this Rule, will
" be found the beft Syftem of Philofophy, and
" a true Reafoner from the proper Lights and
" Afliftances of it will differ very httle from a
" true Believer *."
Faith being the AlTent of the Mind, to
know the Grounds of AfTent is the fame thing'
* FiaWcs 'Tbeol. Spend . pag. 364, 5.
O 2 as
196 DEISM Delineated.
CHAP, as to know the Grounds of Faith -, and as It is
XVIII. necefihry that a rational Mind fhould have ratio-
^'''^^^''*''''^ nal ground of Faith, fo it hns that ground fo
long as it builds upon rational Evidence. Now
in the Cafe of the Gofpel, the external Tefti-
mony of the Witnefles, co-attefted by the intrin-
fick Marks of Truth in the Record itfelf, is as
rational, as fufficient Evidence of the Truth, as
any pofTibly can be had, in the Cafe. And with
rcfpf61: to the Myfrery of its Faith, we build our
AfTmt both upon the Knowledge and Confidence
we have in the Veracity of the Speaker, that he
can neither deceive nor be deceived ; and the
Senfe ol our Duty that we ought to receive a
Revcrlation of his Will, when he pleafes to offer
it ; and alfo upon our underftanding what is re-
veal'd of the Myllery, though all is not •, and fo
underftanding the Meaning and the Ufe of what
is reveal'd of it, from a general implicit A61 of
Faith, that what God fays is true, we receive
and entertain it with a particular explicit Faith
or Knowledge to the Ufe of Edifying. And
fo our Faith in every fingle Article follows
after Knowledge going before -, and we improve
in Faith, by improving in Knowledge, as it
is enjoin'd and recommended to our lateft En-
deavours.
W E can know then, judge, believe only that
part which is revealed ; that belojigs to us, is made
the Objeifl of our Faculties for applying it to iti
proper Ufe and Intendment; and the Subje6l of
tliat Trial, Proof, and Examination that is com-
manded i but the J?crel Part of it belongs to God,
and not to us, and being of no prefent Ufe to
us, requires no prefent Alient or Belief from us ;
where the Meaning is not made known or re-
vealed
DEISM Delineated. 197
vealed to us, no Meaning can be afiented to by C H A P.
us; the Mind may as well aflfenc without aflent- ^^^I^-
ing, as afient to what it knows nothing of. But '""'^
all the Articles that relate to our Salvation and
the Favour of God, fo f:ir as they relate, arc fo
clearly reveal'd with that univerfal Plainnels as
becomes an univerfiil Fundamental, that Know-
ledge and Faith kifs each other in regard to Ule
and Meaning. And thofe other Particulars,
which, with refpedl to the manner, are not cog-
nizable upon our befl: Inquiry, according to our
Capacity and Opportunity, are no Objefts of
our particular Belief, till we arrive to underftand
them in particular i and all the Time they -re-
main above our Reafon, and our Judgment is
lufpended about them, we employ both Reafon
and Judgment to the bcft ufe, in leading very
Chriftian Lives notwithitanding, and at the great
Day enter into the Joy of our Loiti. This is
the Senfe of the Church of Ejtgland in her Ho-
mil). " Thofe Things in Scripture that be plain
*' to underftand, and neceilary to Salvation,
*' every Man's Duty is to know them, to print
" them in Memory, and effectually to exercife
*' them. And as to dark Myfteries, to be con-
" tent to be ignorant of them until fuch time as
** it fhall pleafe God to open them unto him.
" In the mean Seafon, if he lack either Aptnefs,
" or Opportunity, God will not impute it to hi^
*' Folly *." '* We are no more to believe wc
" know not what, than to believe we know not
*' whyf.'* " Faith is the Conclufion of a
" Syilogifm ||."
' * Second Part of the Homih of the Holy Scnpt-urcs.. f A'o?-
?v/s Reafon and Faith, pag. 64. jl Ihid. rag. 90.
O ^ Of
198
DEISM Delineated.
CHAP.
XVIII. Of the Incarnation of our Saviour, for In-
^^-^^/^^ftanc;, God nnanifeft in the Flefh, we know,
judge, and believe, that he is the only begotten
Son of God by Nature, that the Divine and Hu-
man Nature are united in one Perfon, the fitted
and compleateft Mediator pofTible between God
and Man, for doing every Thing related of
him ; and we know that whatever is polFible, the
Power of God can efFe<5l •, but how he is the Son
of God, or the Son of a Virgin, or hozv thofe
two Natures are perfonally united, we know,
judge, and believe nothing at all, becaufe no-
thing is reveal'd ; and that nothing is reveal'd is
unqueftionably, becaufe we can't underftand it
at prefent -, or becaufe, if we could, there is
no Edification in fuch Knowledge -, the Apoftle
afiuring us we can be edified by nothing but
what we underftand *. But the other is a moft
religious and concerning Truth plainly reveal'd
to common Underftanding, to traffick withal to
eternal Life -, and that is, by coming to God
through him, as the Mediator of Redemption
and Intercefiion, of Repentance and Devotion,
as the Patron of our Acceptance, who getterh
thee Pardon for thy Sins, the perfefl Teacher of
God's Will, the Pattern of Obedience, and
Judge of our Behaviour in Thought, Word and
Deed, to give to every Man according to his
deferving. And the common obvious Ideas of
fuch a Son, of fuch a Father, raifes an Appre-
henfion of his Dignity ; and no lefs AfFedion of
Mind, as exalts the Love of the Father, and
of the Son to the highefl: Degree conceivable ;
which conciliates and attracts our Love to them
* I Cor. xiv.
Upon
DEISM Delineated. 199
upon the Principle of the greateft Benefits re-^HAP.
ceived, and to be received ; and ellabliHies ^^Ji^
our Truft, Honour ahd Adoration, as is it com- ^"^v^-^
manded.
The infpired Writer direds what is to be
done in the Cafe •, Secret Things belong unto the
Lord our God ; but thofe 'Things that are revealed
(fo far as they are fo) unto us^ and to our Children
for ev'er^ that we fnay do all the fVords of this
Law*. There is an untranfpaflable Gulph fix'd
between Knowledge referv'd, and Knowledge
communicated. There we have our way mark'd
out, as it were with Kubricks, on this Hand,
and on that ; direding where we fhould not,
and where we may tread, and for what purpofe
we are to travel in a Road, v/herein we are all
to travel. Our Search is prohibited, and all un-
due Temerity reftrain'd that prefumes to go be-
yond its prefcribed Bounds, in queft of Intelli-
gence in Things, where Intelligence is exprefly
with-held by the Father of Light and Wilclom.
But as to what is reveal'd to its proper Faculty,
the Underdanding, fo far our Purfuits and F.n-
quiries are animated and encouraged to proceed ;
more efpecially when it propofes to draw thole
Ufes and Improvements, which anfwer the de-
clar'd Purpofe of the Revelation, that we may
do all the IVords of this Law.
How proper and becoming then is it to regu-
late our Appetite after Knowledge by the Coun-
fel of the Son of Syrach, Seek not Things that are
too hard for thee^ neither fearch the Things that are
. above thy Strength -, but what is commanded thje
* Deut, xxix. 29.
O 4 think
200 DEISM Delineated.
CHAP, tbvik thereon with Reverence j for it is not needful
^^^^^for thee to fee with thine Eyes the Things that are
^^ fecret \ he not curious in unneceffary Matters^ for
more 'Things are fhcwn unto thee than Men under-
ftand^ and many are deceived with their ozvft vain
Opinion *. Hardly do we guefs aright at Things that
are upon Earthy and with Labour do we find the
Things that are before us \ but the Things that are in
Heaven who hath fearched out ? Touching the Al-
mighty we can^t find him cut to Perfe5iion^ nor can
we order our J^Vords by reafcn of Darknefs •\.
Yet after all the Labyrinths of Difpute in
Philofophic Theory, Chriftians are agreed (I fpeak
to the Detfis) in the religious Senfe of one God,
and of the Spirit of God fanctifying us, and in
the general Pradlice of worfhippingGod through
the Mediator, and in paying Divine Honour and
Obedience to him, as well as to the Father, ac-
cording to the Commandment. But why is the
Veijl and Sceptick fo unfair, as to attend only to
thofe Speculations wherein they differ, and not
likewife to thofe Principles wherein they agree.
They Ifand condemn'd by all Sides, and have no
Right to condemn either, as neither joining in
the Speculations wherein they vary, nor in the
better Foundation vvhercin they agree ; nor yet
to condemn both Sides, unlefs there happens a
Want of Temper, fince that Foundation has
been fhewn to ftand fo fure. Whether there be
three Minds or one Mind, three Wills or one
Will, fince it is agreed that the three Divine
Perfons co-operate together in creating, redeem-
ing, and fandifying ; they ad as one God^ the*
not as one Perfon i therefore the Deifts have no
* Ecd. iii. 21, tV. -f IVi/d. ix. 26.
I Right
DEISM Delineated. 201
Ricrht to be fo follicitous in a Difpure whereinC H A P.
they have no Share, excluding two of the Per- XVIII.
Ions from having any thing to do in their Sal- ^•^^'"^^
vation.
I T remains then, that there is not that Dif-
agreement between Reafon and Faith objeded
by fome, and as weakly yielded by other Ibme ;
but a pcrfeft good Underftanding, Friendfhip,
and Harmony between them •, and that they are
of mutual Service and fincere Benefit to each
other.
If Reafon feeks the Religion of the End,
which is fo valuable, that it is defirous of know-
ing it better, and of finding out the bcfl: IVIeans
for perfoming it to the pleafing God, Faith is
that obliging Friend offering that better Know-
ledge, and bed Means ; and Reafon to prove
itfelf what it is, accepts the Offer with all Thank-
fulnefs, and, to improve, and enjoy the Friend-
fhip as it ought, out of Love to the End fo
much clearer brought to Light, makes ufe of
the AfTiftance of Faith as a Means only of what
it offers irfelf, but ftill the beft and only
Means of pleafing God. And fo the moral Obli-
gation of the Law of Nature becomes Religious^
and by believing alfo in Chrift, becomes Chrijlian,
which is the Perfedion of all Religion.
I. I F Reafon is taken for the umverfal La''JO of
Reafon^ implanted in the Hearts of all Men, di-
reding what is Good and Evil, Right and Wrong,
in all Relations of Perfons, and Things, in their
feveral Circumftances: The Chriftian Faith is fo
far from difagreejng with it, that it is its pro-
fcfs'd End and the declai'd Objed of all its Ef-
forts,
202 DEISM Delineated.
CHAP, forts, as coming from the fame heavenly Source
^^'^rlj "^ L5ght and Truth, to ratify all that kept to
^'^^^ its true Original, and fupply all that was want-
ing, or irregular through Corruption, or Traft
of Time ; and purpofely to furnifh the wanted,
the mod efficacious, admirable Means in all the
World for carrying it into all the Perfeflion it is
capable of in Life.
2. If it is taken for the C/zr^/e', a.s Eccl.vn. 25.
I applied my Heart to feek out Wifdom and the
Reafon of Things j or the Ground or Motive of a
Thing, as i Pet. iii. 15. Be ready to give an An-
fwer to every Man that asketh you a Reafon of the
Hope that is in you ; there arifes from Faith to
this fort of Reafon, all manner of Concord, II-
luftration, and Improvement. For in the moral
Government of the World and the Truths re-
lating to that (the Sphere of Truth, Caufe and
Effe<5l, it efpecially confines itfeif co -, after fet-
tling the Creation of the World, and the de-
ftroying Deluge, both creating a moral Depen-
dance, it fpeaks of common natural Truths only
popularly, and occafionally) it opens the FOUN-
TAIN of moral Caufes, and their Effetfts ; fhews
' the Concatenation between moral Means and
Ends, and the Advantage of the beft: Means to
the beft Ends ; and for Grounds and Motives of
Aflion, and Forbearance of Adion, it produces
and proffers the greateft and higheft that can be
offer'd: Whilft it exhibits the Grounds of its
own Stability as firm as a Rock, and. the Mo-
tives of its Pcrfuafion to be the Strength of all
Reafon, that can ever be collefted from the Truth
of Record, or the Reafon of Things. Was it
deferted of Reafon, it would fink intoCredulicy •,
but as it elTentially founds itfeif upon rational Af-
I lent,
DEISM Delineated. 203
fent, it glories in the Name of Faith by main-C HAP.
taining itfelf to be the higheft Reafon -, and there- ^V^^-
fore can never difagree with Reafon, without dif- ^"^^t^
agreeing with itfelf. Thus when the Chriflian is
order'd io be ready to give an Anfwer or Apology
to every Man that asketh the Reafon or Ground of
the Hope that is in hi?n, i. e. RemifTion of Sins,
Accefs, and Acceptance with God, Refurreflion
of his Body and eternal Life ; v/hat furer or more
fatisfying, or more rational Ground can he fee
forth to others, or fupport himfeif with, than
Jefus Chrifl the Mediator ? By that Faith in him,
he fan^iifies the Lord God in his Hearty in all thofe
Particulars.
3. If it is taken for the underjlanding Faculty,
as it apprehends, judges, and infers, as Dan. iv.
0,6. My Reafon rcturn'd to me, /. e, my Undcr-
ftanding ; Chriftian Faith is the bed Friend it
has in the World s it amicably corredls it, when
it exceeds itfelf, by advifing to think f oh erly, and
not more highly than it ought to think^ nor to pre-
tend to he wife above what is written ; it diffipates
Error and Vice which blinds and befools it, go-
verning the Paffions that prejudice or precipitate
it i it opens a new Fountain of the choiceft of all
Knowledge for healing all its Matter's Infirmi-
ties, and drinking thereat, may never thirft for
other Remedies, there all its Powers are invited
to regale themfelves with what they naturally pant
after ; and encourages its difcourfive Faculties to
examine themfelves whether they are in the Faith,
or out of the Influences of it; to fearch, try,
prove, and disapprove, as they find it right fo
to -do.
For
204 DEISM Delineated.
CHAP.
XVIII. For it is the Underftanding that difcerns and
^■'^'V^'*'' judges what is the Mind of God, and though it
is not the Meafure of all Truth, yet it is, and
muft be the Apprehendcr of all that concerns us
to know of divine Things, to give thofe Things
their moral and divine Operation upon us. The
Will can't chufe without Knowledge, nor does
its work by way of Charm. The Faith re-
quir'd of us is both a Rational and Foederal Thing,
and therefore muft be the Refult of the Under-
Itanding, as well as the Will i we, otherwife,
affent and covenant to we know not what. It is
Reafon that brings us to Revelation, and fatif-
fies us whether it really comes from God, or not ;
and that would ftill be as a Book altogether
without Meaning, was it not addrefs'd and fub-
jeded to its Capacity to find it out, comparing
fpiritual Things with fpiritual, and in what Ac-
ceptation the Words are to be taken : whether
Literal or Figurative ; in what Latitude or Li-
mitation ; what the probable, what the certain
Senfe •, what is to be inferr'd from ; and how it
concerns us. For though all Propofitions and
• Fads therein are true, yet fome concern us more
than others, and fome Perfons more than others ;
nor is it neceflary to be fatisBed in all Doubts,
any more than it is, to have ^// Controverfies de-
cided : whilft we are fure, thofe Truths concern
us moft of all, which have eternal Life or Death
annex'd to them. For thofe Truths carry the
Defign of Chrirtianity along with them upon our
correfponding Endeavours ; and whereupon the
Spirit, which knows the Mind of God, has laid
the chief Strefs and Concern, Thofe fhould be
chiefly refpecled by all Chriftian People. Thus
Chriftianity maintains itfclf a reafonable Service,
by
DEISM Delineated. 205
by requiring nothing in general to be believed, C H A P«
that is contrary to Reafon, nor any thing with VIII.
explicit Particularity, that is above the Apprehen- ^'"^^/'^*^
fion of it.
The true Medium therefore is, to give to
Faith the Things that are Faith* s ; in firft bring-
ing the Difcovery ofthofe heavenly divine Truths,
which were above the Capacity of human Under-
ftanding to have found cut^ or have any manner
of explicit Knowledge of, without the Afliftance
of Revelation, And to give to Reafon the
Things that are Reafon' s\ in allowing it the
Right of its Province and the Ufes of its Func-
tion, in modeftly enquiring, and ufefuUy finding
out the true Meaning ofthofe reveal'd Truths.
Mr. L<? Clerc has (hewn, 'That the DefeEl of
Reajoning is one of the Caufes of I N F' I D E-
LI T Y *. It certainly was the Caufe of the Un-
belief of our firft Parents, and their Credulity of
the Devil, the firft Inlet of Sin ; and ever fince,
all over the World, departing from Faith in
the God of Truth, the Creator of the World,
has been Man's Departure from his own Hap-
pinefs. And as the Scope of God and his
Truth is to bring us to Happinefs, by true Rea-
foning and an honeft Heart ; the Defed of it, in
believing a Lye for the fake of countenancing
beloved Unrlghteoufnefs, may defervediy be
branded with Obftinacy, Credulity, and Bigottry
in Falfliood and Sin. Archbiftiop Tillot. Serm.
Heh. xi. 18, 19. has finely fhewn that the Excel-
lency of Ahraha7n\ Faith, (the great Pattern of
aU Faith) was wholly owing to the ftrongeft and
jufteft Reafoning that ever could be, in the Cafe.
* Treatife of Incredulity, pag. 63.
For
2o6 DEISM Delineated.
CHAP. For that to be lure was folid and unftagger'd
i^t^ Reaibning in him, which was fo ready and able
CO reconcile two Revelations from God, which
j'eemed to clafli with one another. To which
may be added the Centurion^s Faith, the Great-
nefs of which exceeding all in Ifrael, was owing
■ to the Greatnefs of his Reafoning. And indeed
all true and llrong Faith is true and ftrong Rea-
ibning upon the Evidences of it : And the honeft
Heart that is a Friend and Improver of Reafon
from the Relation and Connedion of Things, as
the Author of Nature has fram'd, and Revelation
difcover'd them, is the true Friend of Faith ;
whilft Enthujlafm^ Sopbijlry^ and Ridicule are the
greateft Enemies to Reafon, betray their own
Defedls, and every Caufe they undertake •, and
as long as they continue Adverfaries to Reafon,
can have no true Friendlhip for Faith.
But fuch wretched Sophijlry is the Author of
Chrijlianiiy as old^ &c. guilty of, to the total
Subverfion of Faith, Senfe, and Confcience,
where he alTerts, " Indeed it's an odd Jumble to
*' prove the Truth of a Book by the Truth of
" the Dodrine it contains, and at the fame time
" conclude thofe Doflrines to be true, becaufe
*• contain'd in that Book : And ' yet that is a
'*• Jumble every one makes, who contends for
" Mens being abfolutely govern'd both by Rea-
*' fon, and Authority *." By Authority he
means Revelation^ as he exprelles himfelf a little
above : *' Now we Chriilians have two fupreme,
" independent Rules, Reafon and Revdation %
]' and both require an abfolute Obedience.'*
For, is it nor a great Fallacy to make thole tv/o
* Pag. J 64
Rules
DEISM Delineated. 207
Rules both fupreme, and tndepoident of one an-C H A P.
other, when they are adtually fubordinate and XVIII.
dependent on each other, and accord in perfedl ^^-^'V^^
Harmony and Friendfhip, in recommending one
and the fame End to all Men, who have Know-
ledge of the Revelation, and will truly purfue
that End. What one calls the Happinefs of
Man, the other ftiles the Salvation of the Soul,
both meaning the fame Thing. Reafon \s fubor^
dinate and dependent upon Revelation^ in one
Senfe, and ought to be very thankful for difcover-
ing fuch glorious Dodlrines, fuch heavenly and
effedual Means for that End, which were above
its Sphere ever to have found our, unafTifted by
the other. And Revelation is fubordinate and
dependent upon Reafon in another Senfe, by ap-
pealing to its Search and Inquiry into the Mean-
ing of its Truths, and the Ends and Ufes of its
Dodrines.
I BEFORE join'd IlTue with our Author upon
his own Criterion^ the internal Evidence, Fitnefs,
and Goodnefs of the peculiar Dodrines or Pofi-
lives of Chriftianity, upon which as a Beijl he
puts the whole Strefs of his Caufe, exclufive and
in derifion of the Evidence of Miracles, viz.
Whether thofe Dodrines are 'worthy to have God
for their Author^ and are defign'd for the Good of
Men. When I treated of the Sacra??ients, and
the Mediator, I appealed to Reafon for the Wif-
dom and Goodnel's of thofe Inllitutions, in both
Rcfpeds i and proved him a moll unreafonabie
Writer in accufing God and Revelation of Ar-
bitrarinefs, and that his Mifreprefentacions pro-
ceeded from his Ignorance, or Wickednefs, or
both. Where he turns Scepiick as to the exter-
nal Evidence attefting the Conveyance of the Re-
velation,
-o8 DEISM Delineated.
CHAP, relation, I Ih ill anfwer him hereafter as a Sceptick,
XVIII. 3,^,,- {-ipj-e j^^ ^jC^s tl-jg D^'iji in rejecling Revelation,
''■^'^^'^as an Authority incompatible with Reafon.
Nov/ what is the Authority of Revelation,
but an Authority of Truth, Love, andGoodnefs,
recommending itfelf to our Reafon and Choice,
from the God who created us for Happinefs ;
who, being llill defirous of it, when the Means
faii'd through the Perverfenefs of Man, fupplied
fuch from Heaven, as jfliould be effedual even to
a greater Happinefs, and put him in a new and
better State of Probation than before, and again
propound that to his Choice ; to fome People
and Nations more explicitly than others? It does
not offer to command Men for commanding lake,
or to lead them blindfold, but by the evident
Profped of their own Happinefs, and the Dread
they ought to have of their own Mifery ; thefe
two, the moft fovereign and controuling Inftinfts
of human Nature, are laid open before them, under
the appointed Captain of Salvation •, therefore fo
called becaufe he leads all the Means, and is the
Author and Finifher of that Faith which is the
Means. When Reafon, feeing abundant Evidence
that it comes from God, and thatfuch animmenfe
l^ove and Goodnefs can have no other Author,
iubmitsaccordingly toitsownlntereftand Benefit,
is not the Authority, in that Cafe, of Reafon*s
own chtifmg and impofing ? How then is fuch an
Authority inconfiftent with Reafon, when it is
the higheft Reafon in the World to be govern'd
by it abfolutely, and without Referve ? And
when the Rule of Reafon and the Rule of Reve-
lation are both obeyed, they both become co-
ordinate to the fame End, and Guide to the
fame Place. So perfectly well may a Man be
abfolutely
DEISM Delineated 209
abfolutely govern'd both by Reafon, and by fuchC HAP,
an Authority, at the fame Time. XVIII.
V^-y'W
And as it makes frequent mention of God
and his Attributes, it would be a juft Objedion,
if every thing of fuch a Being was made level to
human Comprehenfion (could that be done) any
farther than v/as ufeful to our prefent State, which
might eafily be done, and is done. Therein if
there are fome Truths neceflary to the Salvation
of the Believer, which unaflifted Reafon could
have difcover'd, a Sufpicion might arife of all
being an bmna?i Invention ; but as the heavenly
Sublimity of its Love and Benefits furpalTes all
its Invention, has not Reafon the firmer Ground
to believe it came from thence, feeing the Con-
trivance, and Difcovery ^o well agree with every
Perfedion that rules there ?
He fays it is an " pdd Jumble, to prove the
*' Truth of a Book by the Truth of the Doc-
" trines it contains j and at the fame. Time to
** conclude thefe Dodrines to be true, becaufe
" contained in that Book." But the Jumble lay-
in his own Brains, that could put fuch a Fallacy
upon himfelf, or offer it to others. He might know
what every body acknowledges, that the Proof
of the Truth of the Book does not wholly de-
pend upon the internal Evidence of the Truth of
the Dodrine contain'd ; but external Evidence
of other Truths concur, and are expeded by
every Inquirer, to co-atteft, and complete the
Proof of the Truth of the Book. A curious
Searcher will not be contented with one, without
the other -, the former ferves to fatisfy, that there
is no Objedion from the Falfhood or Unreafon-
ablenefs of the Contents, to proceed to a fur-
VoL. II. P ther
210 DEISM Delineated.
CHAP, ther Inq'jir-y (as is the Cafe of Mahometan, and
^^^J^the conftant Objeflion to every flille Revelation.)
^''"^^''^^'^ And as thofe Do6trines depend upon the Truth
of Matters of Fa6l fo many Years ago, which
depend upon the Truth of Hiftory, and the
extrinfick Teftimony of the Record muft be
confulted by every one who would be fully fatisfied,
and have an entire Convidion of the Truth of
the Book, to rely upon. And when that is
relied upon, then the contained Doflrines receive
a farther Confirmation of their native Truth,
from the externa! Ratification of the Authority of
the Book : the Dodrines are not truer or more
reafonable in themfelves afterwards, than before j
but they are of more Authority after than before,
and the Receiver of that Authority makes the
Truth furer than before •, and fo oblige all rea-
fonable Men both upon account of their intrin-
fick Reafonablenefs, and alfo upon account of the
Divine Author they proceed from. But the
Deifts are fo unreafonable, as not to admit the
. Truth neither of the Book, nor its Dodtrines,
upon either of the Evidences, fingle, or together.
What he argues in the fame Page, is equal
Sophiftry and Impertinence : " If you are to be
" govern'd by Revelation, that fuppofes you
*' muft take every thing on Truft ; or merely
" becaufe it is faid by thofe, for whofe Diftates
" you are to have an implicit Faith : For to
" examine into the Truth of what they fay, is
" renouncing their Authority, as on the con-
" trary, if Men are to be govern'd by their Rea-
" fon, they are not to admit any thing further
" than as they fee it reafonable. To fuppofe
*' both confiftent, is to fuppofe it confiftent to
l^ take, and not to take, Things on Truft. To
receive
DEISM Delineated, 211
" receive Religion on the Account of Authority CHAP.
". fuppofes, that if the Authority promulgated XVIII.
*' a different Religion we fhould be obliged ^'^^^'''^^
" to receive it." To examine into the Truth
and Reafonablenefs of what they fay, who deliver
the Truths of Revelation, is fo far from renouncing
their Authority, that it is a fubmitting to it,
where they exprefly invite, and require us to
examine, try, prove, fearch, and judge for
ourfelves what is right ; fo that taking Things
on Truft, is trulling our own Reafon to under-
ftand the Meaning, and the Ufcs, and to make
Application to the End. And to imagine that
*' if the Authority promulgated a different Re-
'' ligion, we fhould be obliged to receive it,"
is to fuppofe God perfcd: and imperfetl:, true and
falfe. However it is no hard Suppofition upon
them, that if he fhould promulgate the fame
Religion, with a new Set of Miracles, and the
Deijlsht prefent at the Working of them, that
th€ greateft Part of them would be what they
are. Unbelievers. The Reafons of which will
appear afterwards.
N o Principle of Reafon contradids any Article
of Faith i they are both Truths, and one certain
Truth never clafhes with another certain Truth,
but ever harmonize together by an eternal
Property and Prerogative of proceeding from
the fame Source, the God of Truth ; who can
neither contradi6l himfelf, nor make Contra-
didions true. What is the Meaning of St. Paulas
natural Man not receiving the 'Things of the Spirit
was fliewn before, and appears to be no manner
of Objedion againft carnal Reafon, or Reafon
dwelling in Flefli, being capable of underftanding
P 2 what
212 DEISM Delineated.
Chap, what concerns us in the Scripture ; weak as it is,
^^'^^^- it muft be admitted, becaufe we have no other
^'"''"''^''^*'^ Faculty to arrive at the Knowledge of it, and
God requires its Application for that purpofe.
Nor is that Precaution, Beware left any Manfpoil
you through Philofophy and vain Deceit *, any Ex-
ception ; for that Philofophy, as the Place fhews,
was fuch as tended to lead Men from the Doc-
trine of Chrift, by leading them after the ^radi-
tions of Men, after the Rudiments of the IVorld^
current in thofe Days ; that fort is indeed vain
Deceit, endlefs Genealogies, Science falOy fo
call'd. Befides thefe two Scriptures there is no-
thing to countenance ; and thofe are nothing to
the Purpofe of fkreening the Abufers, and Mif-
reprefenters both of Faith, and Reafon.
Seeing then there is a ftrid Alliance, and
perpetual Confederacy, facred and inviolable,
between Reafon and Faith ; they muft be Epe-
mies to themfelves, to God, and Man, to ehe
Rights of human Underftanding, and to the Pro-
fperity of Chri(i*s Kingdom, who endeavour to
pick a Quarrel between them, and ftrive to fet
them at Variance. Such are
I. The Papifts', they declare open War
againft Reafon -, Why? Put becaufe the whole
Syftem of their Faith, as fuch, is compared of
the moft pernicious and deftrudive Corruptions
of the Faith of Chrift ; ruining the Life and De-
fign of that Religion of the Means for carrying
on the Religion of the End, by frequently, and
moft traiteroufly murdering this laft, even all the
» 2 CoL ii. 8.
Laws
DEISM Delineated. 213
Laws of God concerning the Ends of Religion, C H A P.
for the fake of propagating and enlarging t^^J^^i^J
Worldly Carcafs of the Means of their Debauching •, ^■^'V^
being the moft apparent, notorious, idolatrousTrai-
tors in his mediatorial Kingdom, by fetting up
other Mediators of IntercefTion befide.him, and
almoft wholly to the Negled of him.
Nor does it at all mend the Matter, that
they add to the End of fuch Prayers, through
Jefus Chrift : becaufe that plainly confefTes, and
irreligioufly prefumes, in the Face of Jefus Chrifr,
that he is not the one fufficient Interceflor ; nor the
only ordained ; nor the only capable Mediator of
being pray 'd '0, or of taking C(9^;;f2;i:?;;<:^ of Prayers :
Does not the joining other Interceffors with him,
actually commit all thofe Injuries againft him ?
And if he is believ'd not to be a fufficient Inter-
ceflor, as he really is, and they dare not deny ;
to neglefl him as fuch^ is the fame Thing as to
negledl and fruftrate his IntercefTion altogether.
The two grand Engines they fucceflively play
againft Reafon and Faith in their gainful Plot
againft both, are Infallibilit'j^ and '^yanfuhjiantm-
iion j and by their Manner of working them it
is very plain, they allow Men the Ufe, neither
of Reafon, nor Faith ; but purely, and folely to
bring them into their Church, and keep them
there. The firft leading Artifice of the fkulk-
ing Kidnappers, the Miflionaries, is to enfnare
the intended Convert with a folemn Promifc of
Secrecj, not to communicate the clear, unfufpedled
Kindnefs offered by a Stranger^ to either Father,
Mother, Friend, or Minifter, till they have
wholly embraced it : The next is to appeal to the
Party's Reafon, and perhaps to a Text in Scrip-
? 3 twre,
214 DEISM Delineated.
CHAP, ture, I Tun. iii. 15. the Church being Pillar of
XVIII. -Xruih, which they dexteroufly pervert, if the
^^^•''^^'''^ other happens not to underltand it; and then
craftily arguing and fophillically fyllogizing him
into a Necefliry of having an infallible Certainty of
Faith, (and under that, always comes in their pe-
remptory Exclufion of all Proreftants from Sal-
vation, and the Proteftants allowing a Poflibility
of it with them ; an Argument that does not in
the lead concern the Truth, but the different
'Temper or Charity of the Dodlrine of one, or
t'other altogether) which their Church has the Im-
pudence to alTume, and the Proteftants the Vir-
tue to difclaim ; being a Prerogative that ap-
pertains not to us Mortals neither feverally, nor
in a colledlive Capacity •, nor is it communicable
to any Creature : the Jrifallibiliiy of always t^n-
derflanding., and always chufing what is eternally
right belong only unto God himfelf *. The An-
gels, fallible in Underftanding, mutable in Will,
for that reafon are not clean and tight in the
Sight, or comparifon of the One Infallible, Sole
Immutable Deity. If human Infallibility there-
fore can be no better than a broken Reed to de-
pend on, what makes them fuch Fools to quarrel
among themfelves, who Ihali have the keeping
of it?
After he has once embraced that kind of
Faith, and furrender'd up his Reafon, they have
no longer Occafion for if, he is led blindfold ever
after, his Sevfds as well as Reafon fall a credulous
blind Sacrifice to Tranfubjiayitiation, The Belief
of which Impoffibility completely fubverts the
* What fort of certainty our Faith admits of, fee next
Head, Moral Firti.e cf Faith.
Proof
DEISM Delineated. 215
Proof of Miracles, the gseat external EvidenceC H A P.
of Chriftianity, A^s\. 3, (tiling fuch Appeals to ^^^i^,
Senfe and Reafon, ififallikie Proofs; and {'ubvai^ ^^"^
likewife the Evidence of the Being of God,
which fuppofes the common Reafoning it out from
the infallible Certainty oi feeing his Handy- works
in the Frame of the World. And as foon as his
Faith is ftrong enough to fwallow that, with-
out choaking Belief, it is prefently fet at
nought, and ( as well it might ) becomes
weak and impotent, not able to fave them ;
but the Merit of Works fteps up to do that Job :
and if they are not inclinable to thofe Works
themfelves, there is Stock enough in the Church
to be purchafed ; and the greateft Rafcal of them
all, with the Prieft's Abfolution, and Extrerqe
Undlion, is fure of going to Heaven. Thus
Faith in the Pope and his Church, with little or
no Regard to any in Chrift, without Senfe, Rea-
fon, or Gofpel, becomes a Fool's Paradife
upon'Earth. And fo .their Faith is entirely an
human Faith, r'efling, not upon God, or his
Word, (being fhut out from the Infpeftion of
that) but on Man, upon a Cabal of Impoftors,
for the Salvation of their Souls. In the ruling
Part of which Faith, the Spirit of the World
wholly (leers, and will (leer the Myftery of Ini-
quity, that very gainful Abfurdity, as long as
thick Darknefs and Ignorance, Slavery of Mind,
and Extindlion of Reafon is contented to obey,
and deceive itfelf with the Name of Chriftianity,
Piety, and Catholick, without the Reality or
Integrity of any one of them. For Ec cleft aft ical
Chriftianity with them is quite a different Thing
from the Neiio 'Teftament, real, pure Chriftianity ;
whilft truly Clerical, Protejiant, Evangelical
Chriftianity agree in one, are all one and the fame ;
P 4 • though
2i6 DEISM Delineated.
C H A p. though in fome Places, perhaps intermixt with
?^^j^fome fmall Fraikics of human Judgmenc.
Thus the difguifed Papijl in Proteftant Coun- .
tries, makes his Advantage of the other Ex-
treme of Reafon, in Excefs^ as, at home, he
does of Reafon in Defe5f. And that Church,
and the Miffionar^ from it, find their Intereft and
Account, in playing into the Hand of Alheifm^
T>eifm^ and Scepiicifvi^ with a Wink, (lily, but
faithfully promoting them what they can : And
thefe, overwitted by thofe Layers- in- wait, play
into the others Hand unknowingly, and are
in a true Difpofition to become Profelytes *
For
* None, in Faft, are more credulous Bigots than modern
Infidels; they ftrain at the Gnat of wholefom Religion the
faving Gofpel, and fnvalloav a Cavtel, i. e. as great a Load
of Abfurdities as a Camel can carry. Take a Specimen from
a few : They deny both the Interpofuion, and the Vengeance of
God ; yet let them dig where they will in any Hill, or Vale
upon Earth (if Tcneriff fays nothing, it is becaufe it is agreed
upon the View, to be a Poji deh^vian Hill, fprung up from
an Earthquake) undeniable Relicks, and Spoils of the pre-
vailing Deluge flare them in the Face ; in promifcuous Irees^
Shells, Skellflons of Filh and Animals fubfiding in Countries
abfolute Strangers to them- Yet they pleafantly maintain
tha.t none of the Punifhments of God are fnal, but all for
Correflion of the Offender. Then, feeing the Memory and
Monuments of a Flood over the higheft Mountains (probably
15 Cubits according to Revelation) cannot be buried, they
grant you a -partial Deluge, wife Fhilofophers as they are !
and fo moft abfurdly believe, that Water can climb up Hill,
and by Miracle be fufpended in the Air, to make their partial
Deluge : Whereas, by their own Conceffion, if it has covered
the higheft Mountain, it muft by its o-^vn Nature, and without
an interpofing Miracle, cover all Hills, and confequently all
Habitations in the World. So ridiculoufly do they go about
io evade one Miracle by believing a much greater.
They believe God has a World of Goodnefs in him, fo far
as to oblige him to confer upon them all the Happinefs their
Nature is capable pf ; they feel and confefs the Imperfedlion
and
DEISM Delineated. 217
For the two Extremes having no regard to theCH aP.
Medium, where the true Religion only lies, pro- XVIII.
duce each other. Over-believing or Credulity ^^^"V^^
in Popjh Myfteries, contrary to all Rule and
Reafon of believing, when it perceives its Folly,
naturally produces No-believing, which is equal-
ly contrary to the fame Rule and Reafon of be-
lieving: And No-believing, or Infidelity, when
tired and fick of itfelf, for want of fome Rule
to guide its fluduating bewilder*d State, as na-
turally runs into the other Extreme, in order to
compenfate for its former Fault. How true in
Fad is it, that Popery, in its warmeft Neft in
Italy, hatches plenty of Deijls, fome adorned
with the red Hat, fome with a Triple Crown *.
" It is certain, fays Bifliop Burnet in his Travels,
" that in Italy, Men of fearching Underftand-
" ings, v/ho have no other Idea of the Chriftian
*' Religion, but that which they fee receiv'd "
" among them, are very naturally tempted to
" difbelieve it quite ; for they believing it all
" alike in grofs, without Diftindion, and find-
" ing fuch notorious Cheats as appear in many
" Parts of their Religion, are upon thatinduc*d
" to difbelieve the Whole." In the Vulgar it
generates little more than the old Deifm of Eu-
rope in a new Edition of Tutelar Mediators ; in
and Diforders of their prefent Nature ; yet they wont fufFer
him to interpofe or reveal any Remedy, or prefcribe the leaft
Thing to mend their Condition ; they would be well, but
they will take nothing !
They deny the pojiti've, judicial Diftribution of future Re-
wards and Punifhments, incredible monllrous Perfuafion I
yet confefs the Providence of God ruling over this unequal
Scene of Things.
Can Tranfttbjiantiation be more infufterable than thefe Be-
liefs, or betray more Credulity ?
* ^antum profuit nobis heec Fabula Chrijii '
fhe
2i8 D E I S M -Delineated.
CHAP, the better fort, viodern Deifm. And how eafily
XVIII. j5 the }£^ji * and IVejl India Deifm turn'd into
'^■^'V^^ Popery^ having fo near a Refemblance to one
another ?
And after the true Religion for another
World and the Favour of God is rejected by
them, which is the true Medium of believing,
and alfo the Proteftant Syftem -, fome publick
Religion mufh exi{^, and a worldly Religion,
that of Papif:s^ prefenting itfelf, they are, when
the proper Turn comes, and the Infeflion has
generally fpread itfelf, ripe for it: for indeed
fuch a Religion exadly fits them -, the Diefts'can
ftill retain what they fet their Heart upon, the
Love of their Sins, which they know in their
Confcience was the fole Reafon of difliking the
Religion of Proteftants : both thefe they retain
with a good Grace •, Popilh Faith even counte-
nancing and difpenfing with them in it, by eafy
Pardons and Indulgences : and in running dov/n
the Proteftant Way of Salvation by depretiating
the Holy Scriptures as a Rule of Life and Salva-
tion, the Papifts vie, and concur with them.
A boundlefs Licentioufnefs of Pradlice, fuch as
* Vid. Varen. defcript. Reg. Japan, pag. 200. As to the
Weft Indies, the Similitude of Inhiananity is notorioufly con-
fefted by the beft Writers of their own Travels. The Inha-
bitants of Mexico and ?eru ofter'd up incredible Multitudes of
human Sacrifices in the moft bloody Manner, to their Gods
and Mediators ; and the Spaniards, no lefs bloody, {acrificed
Milliofis of thofe Innocents to their Saints and falfe Mediators j
whilft the true Mediator forbad it with the utmoft Abomina-
tion. Cortes the Conqueror of Mexico, according to Purchases
CoUeftion, pag. 990, pull'd down the Images of their Saints,
and in their Room fet up that of the Virgin Mary. Where,
you may find a Parallel between the Mexican Pagan Frjars,
Nuns, ice. and the modem Popi^ Superftitions of that
icrt.
the
0EISM Delineated, 219
the Deifts glory in, whenever it becomes Natio-C HAP.
nal, is moreover naturally and methodically r^jti
difpofed (fuppofing Abbey Lands out of the ^'v^^^
Queftion) to feek its eale, in exchanging that
publick Religion which gives no Quarter, or the
leafl Indulgence to theV Vices, for that flatter-
ing Public Siiperjlition which commutes for them
at an eafy Price, and continues the Hopes of
Heaven.
S o fatal to ctir Publick^ and to every Indivi-
dual of it, is unbounded Liberty in Principle,
and Pradlice ! So perpetually feafonable, and
profitable is the Controul of Scripture, and Rea-
fon !
How jealous then in common Policy, (hould
Protejiant Powers be of the fpreading^ or in the
leaft countenancing fuch lewd, unreafonable, un-
fociable Diffolutions, and Contradidlions of their
own true Faith of Chrifl ? Since they are in un-
deniable Danger of lofing the Heart and Con-
fcience of every Subjedl converted to the other
Religion. Though the Supremacy of the Pope
is denied in Temporals, yet it is univerfally ac-
knowledged by all of that Perfuafiori in Spiri-
iuah^ for the Extirpation of Hereticks^ i. e'. Pro-
teftants. Their Heart and Averfion will ever
be the fame, and nothing but the Want of
Power, and the prefiding Favour of God and
Chrift difappoints them of it •, and every fincere
Proteftant lliould moreover endeavour to prevent
it, by the mild Ways and Reafons of his Reli-
gion, for the fake of Chriji^ and the Profperity
of his Kingdom ; becaufe every fuch Convert
is a Subjed: likewife loft to his 7?iediatorial King-
dom.
I AM
22a DEISM Delineated.
C H A P-
XVIII. I A M the more confirm'd in this Obfervation
^^^''V^^from a Pafiage in Dr. Clark. " But above all,
'* the greateft and moft effedual Means that we
" can pofTible ufe to prevent thd Growth of Po-
*' pery and Superftition, *is to be infinitely care-
" ful not to run into that Atheifm and profane
" Libertinifm, which is the contrary Extreme
" to Superftition. For as unreafonable Super-
" ftition enflaves the Minds of Men, and makes
'* them fo uneafy under the Yoke, that they
" often fly off into the contrary Extreme of Ir-
** religion and Profanenefs ; fo the natural Ef-
'* fe6l of Profanenefs, when Men fee the in*
" tolerable Confequences and Mifchiefs of it, is
" to drive weak Minds into the other Extreme
'* of Superftition. If therefore while we fly from
" the Sijperftition of Popery, we run into the
*' Contempt of all Religion j that profane Li-
** bertinifm will probably terminate in Popery
*' again *.'* " The patronizing fuch a blind
*' Faith, naturally tends to a total Infidelity -, as a
" total Infidelity tends reciprocally to the Sup-
" port of fuch a blind Faith and implicit Sub'
'* jeoi'ion.** *' Will they not be carried away,
" by Inclination and worldly Hopes and Fears,
*' to turn Infidds firfl;, and then implicit Be-
*' lieven? firfl: to believe nothings that they
*' may with the more Grace profefs to believe
*' every Tbing^^* according to the prefent Bi-
fhop of Winchefler ■\-.
2. T H E Solifidians and other Sectaries in de-
vious Notions of the Chriftian Faith, danger-
oufly miftake, and difturb the Harmony and
* Popum. Serm. Vol. VI. pag. 388. + See hisTrafts
from pag. 498, to 502.
Subordination,
DEISM Delineated. 221
Subordination, which God and his Gofpel haveC HAP.
eftablifh*d between that Faith, and the eternal ,?^^i^
Law of Reafon ; by exalting the former, which ^^^>*^
is but a Duty of the Means, upon the Ruins
and Contempt of the perpetual Duty of the lat-
ter: As if there could be any Value or Virtue
in the Means unapplied to, or ineffeflive of the
End it was purpofely ordained to produce, and
fo clearly proclaimed to be fubordinate to the
Accomplilhment of. But this more properly
belongs to another Subjedt, the true Chriftian
Intention and Defign of that Faith, where it is
£?nbraced.
3. The Deijls and others are guilty of making
an open Rupture between Reafan and Faith ;
by flattering and exalting naked unaflifted Rea-
fon to an Excefs, beyond the Conditions of Hu-
manity, and contrary to the common Sentiments
of the Wifeft, and almoft the general Voice of
Mankind ; who have been all fenfible of a De-
generacy in their moral Powers, and the Want
of fome Redrefs. And now that complete Re-
drefs of, and Confolation to, all thofe difquieting
Ailments is come down from Heaven, and has
difplay*d its healing Virtues and Ufes, itmuft be
very unkind and ungrateful %o ply all its Force
and Efforts, or play any conceited Artifice, So-
phiftry, or Ridicule againft its beft and trueft
Friend ; that brings Knowledge to its Ignorance,
and Relief to its Doubts, perfed Peace and
Reconciliation between Enemies v and, if there
is not a Fault on one Side, mutual Love and
Complacency, the original Felicity of our Be-
ing. The Wickednefs and Folly of which
Proceeding will better appear under the next
Head.
III. ne
222 DEISM Delineated;
CHAP.
XVJII.
'^-^V^ III. The moral Virtue of taitk
Ta king Faith in the Senfe before defcrib'd,
I proceed to fliew how it is a moral Virtue, or
what Share the Will of Man has in it, which
makes him accountable to God for his Faith. It
muft be acknowledg'd on all Hands, that the
original, permanent Ufe of our Faculties, Un-
derftanding, Will, and Affedions is, to afllft us
to attain the true End of Man, Happinefs in
this Life, and that which is to come. And it
cannot be denied, that the Will is the ruling Fa-
culty over all the reft, and, the Light of the
Underftanding. being at hand and very much at
its Command, confiitutes it the moral Agent in
every Man ; for every Man has the Argument
of Experience within himfelf fuperior to all the
Subtleties of Difpute, that he can freely chufe,
or refufe, after all is faid and done, with refpedt
to the Objedl laid before him -, and be as certain
of that M^«-moving, /^//"-determining Power in
all his moral Adions, as he is of Motion ; tho'
he is not able to anfwer the fuper-refin'd imper-
tinent Objedions againft it.
Nor is there any outward Reftraint upon his
Liberty, but what he has the Freedom to throw
ofFi nor yet any inward Hindrance or Fetters
put upon it, but what is of his own occafioning ;
excepting always one Reftraint, which he is not,
nor ought not to be free from, and that is a
Determination to Good : becaufe that is the Per-
fedion of Human Liberty and Choice as it de-
rives from God, and is the Liberty of God him-
felf.
DEISM Delineated. 223
felf, as I have before (hewn * : Nor is there any CHAP,
other Fate upon Man (the Fate of God himfelf XVIII.
if it may be fo exprefs'd) ejicepting that hard '"^^'V^
Condition of being condition^^lly fated to his
own Happinefs according to the Circumftances
and Opportunities put in his Power ; and, in or-
der to render it his Happinefs, is ftill left to the
Option of his own Choice, and the Refult of his
own Endeavours.
The Deifts allow this Fate and Deftiny to
Happinefs, but in a very abfurd Senfe ; they
oblige God to confer al] the Happinefs upon
Man his Nature is capable of^ not as a Gift they
would thank him for, or a Reward of his pro-
mifing, but necejfarily due to their Behaviour ;
and fo, they profoundly think, they fecure and
can extort Happinefs, whilft they indulge them-
feives in the Negledl of fome of the proper Con-
ditions, and Qualifications. But God without
Dominion including the Dependence of his
Creatures upon his Will, and without fubfequent
Providence diftributing Rewards and Punirti-
ments proportion'd to Deeds, and fo appearing
before all the World to diftinguifh the Good
from the Bad, is nothing elfe but Fate or Nature,
or fome other infignificant Name exclufive o( Go-
vernor. But it is in vain to think of flattering or
perfuading him out of his righteous Government
in giving eternal Life on]y in Chriji J efus, and
denying it to thofe who knowingly rejetl him.
The Author of Chrijlianity as old, &c. re-
folving, as he fays, to go to the Bottom of this
Matter^ gives in this Account of Faith. " Faith
* Pagi 26. of this Vol.
" confider'd
224 DEISM Delineated.
CHAP." confider'd in itfelf can neither be a Virtue, or
XVIII. << a Vice, becaufe Men can no otherwife believe
^*^y^^<i than as Things appear to them: Nay, can
" there be an higher Affront to God than to
" fuppofe, he requires Men to judge otherwife
" than the Faculties he has given them, enable
" them to do ? Or what can be more abfurd
" than to imagine, that God will (hew his Fa^
" vour to one for believing what he could not
*' believe ; and his Difpleafure to another for
" not believing what he could not believe ?
" And therefore Faith is only to be efteem*d
*' by the Works it produces ; for the ftrongeft
" Faith may be worfe than no Faith at all. The
'* Devils the?nfelves (who are held the mod wick-
" ed Beings in the Univerfe) believe and trem-
" Ue *." This indeed is going to the Bottom
of Infidelity.
In anfwer to which, it is readily own'd, that
the Underftanding Faculty is pafTive in perceiv-
ing and judging of Truth, nor can it do other-
wife than perceive and judge natural, or moral
Truth, as it appears to it ; any more than the
Eye of the Body can help feeing and diftinguifh-
ing its Objeds when they are before it. Never-
thelefs, it is perfedlly certain, that the Will has
that controuling Power, as over the Eye of the
Body, fo over the Eye of the Mind, to turn
it from one Obje(5l to another, and view one
more attentively than another, juft as it is, or is
not, agreeable to it -, it can divert the Under-
ftanding from perceiving or judging, by recom-
mending other Objeds to employ it; it can
withdraw the Attention fo foon, that the Per-
» Tage 44.
caption
DEISM Delineated. 225
ception will be flighti'd and tranfienc, and theCHAP.
Judgment curfory and precipitate ; it can fuf- 3^!^
pend, or wholly deny the Efforrs of the PafTions ^^
and Members, which are the Executioners of
its Pleafure, its Courtiers and Servants in
daily Waiting ; To that, there fiall he Eya, and
yet they fee not, and Ears, and yet they hear not :
Or, if it has the Curiofity to be more exa<5lly
inform'd of the Matter through the other's In-
j'peftion and Difcernmenr, it can fincerely con-
tinue the Search longer, or renew the Enquiry
oftner : Still after Judgment given, and after ic
can't help joining in an aflfent of Approbation,
.it may neverthelefs fufpend or hinder all effcBual
aflent of Application, or Determination of the
executive Powers and Affeftions to proper Word,
and Deed. It may be convinc'd perhaps for the
prefent, and yet nothing fuitable follov/ the Con-
viftion, for want of Probity of Mind, call'd in
Scripture, an honefl and good Heart (the Heart
being therein aflign'd as the Faculty of effeftual
believing) for entertaining the Truth in the Love
of its Defign and Purpofe, for renewing the Mind,
and all the bad Adions proceeded from it, "jjitb
the HEART Man believeth unto Righteoufnefs ;
according to Solomon, incline thine HEART to
underjiand. I own therefore, there is no Virtue
in this fort of fpeculative Perceiving, Judging,
or Inferring belonging to believing, no more
than in doing the fame ever fo rightly with re-
fpciTt to any Objed: in Aftronomy. This is but
the opus operatum, the mere Carcafs of Faith
without any thing of the Spirit or Soul of per-
ceiving, judging, or inferring. 'OvJfj 1^ upeTVa
v.ui nunia iv %{ic-£t, uhhu iv ivspyeiu, M. Anton«
* Rem. X. 10.
Vol. II. Q^ Lib,
226 DEISM Delineated.
C H A P. I .ib. IX. 1 6. Neither Virtue 7ior Vice conf^ji in
XVIII. fpcculalive Pirfiiofion^ lul pr apical Efforts.
The Virtue then, and then only commences,
when the IVill^ knowing the Intention and Bufi-
nefs luch Truths and Do6lrines have with ir,
receives them not with a fimple Afient, or Ap-
probation, as to Matter of Fatfl of the Truths,
but with a chofcn Inclination, cheriHiing Appro-
bation or Perfuafion, with a cordial Application
corrcfponding, and effedual to the other Pur-
pofe •, not to doubtful Difputation, but ifi a pure
Confcience ; perceiving who recommends, and
commands, and for what Intention •, judging
how realbnable the Obedience, how incompara-
bly excellent to its true Intereft; inferring the
neceflary Duty, Salvation, Self prefervation, and
eternal Happinefs in it i refolving to cleave fted-
faftly to ir, and hold it faft -, and in that Refolution
to profefs it openly. And accordingly enter into
publick Engagement and folemn Covenant fo to
do ; plighting, renewing, and repeating Fcederal
Faith and Perlbnal Fidelity, to continue in that
good Faith and do the good Works of it ; fo
making that, which was obligatory before, ft ill
more uniformly obliging, and more conftantly
binding to the whole Behaviour-, in order to be
entitled to the ineftimable Benefits and Promifes
of the New Covenant or Teftament between God
.ind fmful Man, founded in the Mediator of that
Covenant, and Ttftator of that Teftament, Je-
fus Cbrijl our Lord and Saviour.
'" Be f5 1 d f s as the great Archetype of Virtue,
the Image of God in Man, confifts in his Con-
formity more to the JViU than the underft;inding
Faculty
I
DEISM Delineated 227
Faculty of God, it muft be improved more liereC H A P.
from the Virtues of cur IVill, than the Enlarge- ^VIII.
ment of our Underftanding ; which is rather our ^•^'V^^
pofthumous Privilege, than a necefTary Duty
in this imperfed State of Perception.
I T is not the believing that the Nature of Vir-
tue rs fo and fo conftituted, or confifts in fuch or
fuch Particulars, that ever makes a Man virtu-
ous ; or that Propofition, that Jefiis Chrift is the
Mejfiah^ which makes an upright Believer \ un-
jefs it intentionally comprehends and is actually
unfolded to his feveral Offices. Burnet de Fid.
& 0^. pag, 151, acknowledges that to be but
an imperfed, and no more than an inceptive
Principle of Chriftianity, and that the Need of a
Mediator^ Intercejfor^ and Redeemer is founded
in the Degeneracy of human Souls, Nor does
an Hiftorical believing his Prefcnce in the Vv'orld,
teaching Do6trines, working Miracles, Dying,
Rifing, Afcending to Heaven, merely as a mat-
ter of Fa6t, conftitute the requifite Faith ; for
that is a mechanical Faith unavoidable in a Chri-
ftian Country, more fully incident to the believ-
ing Devils^ than to the Half-embrace rs and
Half-rejefters of it upon Earth : Though they
aflent Jlrongly and perceive fo clearly, they per-
ceive nothing in it, but the Inflammation of their
own Doom, they judge and infer nothing but
the eternal Defpair of being the worfe for the
fame, Caufe enough to make them tremble •,
and is it not a devilifli Folly for any, either
by hating, or not ufing it, to make their Faith
as fatal to themfelves as it is to the other ? Have
they not Reafon to tremble ?
. 0^2 It
228 DEISM Delineated.
CHAP,
xvni. I -p is therefore, notwithftanding it is the Gift
^^^^'^^'^^ of God as to the Objed of it *, an active Perfua-
fion of the Mmd in a fruitful Application of that
Means unto Virtue^ that makes it Virtue or Chri-
ftian Faith ; whether that Perfuafion regards the
different States of another World, more efpeci-
aliy the Recompence of Reward, or Trull; in
God's Promifes and Providences ; or refpeds
the Forgivenefs of Sins, Acceptanceof our Pray-
ers and fincere Endeavours thro' the Mediator.
If the Perfuafion of the Mind regards the Law-
fuhiefs of an Adion it is called Faith, and what-
ibever religious Adion is not of that fort of
Faith, is Sin -f ■ ; to him that thinketh any "Thing to
be unclean^ to him it is unclean. When a Man
does what his well-inform'd Confcience tells him
is unlawful, he is felf-condemn'd and fclf-divided^
which is an internal Herefy^ let him be of what
particular Church he pleafes.
: Now the End and Defign of the Chriflian
Inftitute of the Knowledge of Chrift, or Faith
in him as Mediator, being to renc-ju the Mind in
a better Knowledge of the Religion of the End,
and an explicit Knowledge of the only true Re-
ligion of the Means, in order to regulate Man's
whole Converfation in the Sight of God ; and
to effed that in the firft Source of that Conver-
fation, towards redifying and governing the
Will in its moral Choice and Eledion, and di-
■reding it in its Application of the Means to the
End i the Treafures of the Wifdom of God in
* Eph. ii. 8. I Cor. ii. and in many other Places ftands
for the Objedl, JSls vi. 7. Rom. i. 5. xvi. 26. iii 27, 31.
X. 6. GaL i. 23. iii. 2, 23, 25. Eph. iv. 5. 1 Tim. iv. 6.
f Rom. xiv. 23.
him
DEISM Delineated. 229
him are difplay'd to the Underftanding as theCHAP.'
moft important Truth -, and the Wiil is lil^^^ife .^^
addrefs'd to as the moft important Intere(t 11
the Propofal, In all its NecefiTaries, is very plain
and the Underftanding can't help perceiving and
judging, that the Meaning of the Truth is
moral, and the D^fign fliving, it is by fo much
the greater Commendation of it, as ic is not a
Matter of Subtlety, but Sincerity and Honefty
to be a Chriftian, which depends chiefly upon
the Will -, tho' there is no Virtue in pbyftcally be-
lieving the Truth as Truth, which upon due At-
tention and Inquiry can't but be believed and
afifented to -, yet to believe and aflent to nt mo-
ralh, and embrace it with the /^Fz7/, is Virtue and
Duty, and the very firft Principle of Virtue.
" For this Reafon, Virtue, which is the proper
" Happinefs and Perfedion, is call'd «peTii, t.e.
" ccl[>sr^^ a Name which hath great Affinity
« to a Word that fignifies eligible, not only be-
" caufe Virtue is properly the Objed, but alfo
" becaufe it is the Effed of our own Choice.
Simpiic. on Ep'ul, c. i.
As the Truth is an enlightning Principle of
Piety, Virtue, and all Morality, the Will^ can
help, as it too commonly does, receiving it to
thai Ufi and Purpofe, whilft the Underftanding
could not help receiving and acknowledging it as
Truth : And therefore when the eledive I ower
of the Mind entertains and applies it as fuch, it
muft be its Virtue and Commendation-, and con-
fequently not to do fo, muft be wicked and im-
moral: It is called Mark vii. 22. «Cl)po.-vvvi Fooli/b-
nefs; deftrudtive Imprudence •, when a Perion
knows better Things but follows them nor, .
which proceeds from the Heart and dcjiles the Man.
230 DEISM Delineated.
CHAP. For Piety and Virtue being a moral Obligation
^^^^f,upon the Will, as the indifpenfable Qualification
^"^'^ of Man's Happinefs ; the Truth and Applica-
tion of the Means, without which that Obligation
can't be duly put in Praftice, is morally obliga-
tory upon the "Will alfo : If one is a Dqty, fo
is the other •, if one is necefiary, fo is the other.
Thus Truth in the Underftanding diftinguifhing
inie Good from falfe, in the only true Do^rine,
and Inftru£iion of Happinefs, (the chief Enquiry
after Truth) is chofen, and embraced in the Af-
pe6l of being its Good^ with a careful Regard to
thofe Refolutions it would bring in, whereon
Happinefs depends, i. e, for Reproof ^ for Cor-
reciion in Righteoufnels.
I F Faith is a Conclufion of a Syllogifm for
true Happinefs, and that Conclufion, as fuch,
depends in part upon the Underftanding ; then
Faith confifts in iht Fidelity of all the Powers
conftitutlve of the inward Man, Underftanding,
"Will, and Affe^lions, to Truth conftitutive of
Man's Happinefs, called in Luke viii. 15. the
honeft and Good Heart (a Word that comprehends
thofe three Faculties) honeft, as void of Preva-
rication, free from Excufes, Self-delufion ; good,
as Self-determin'd to Self Salvation, his own great-
eft Good, and to the Love thereof; and if the
Excellency of it fo much confifts in Fidelity, it
muft certainly be a 7noral Virtue. In the Under-
ftanding that Fidelity becomes the Guide of Life ;
in the Intentions Sincerity ; in the Affedions Pu-
rity i in the Will a Choice and Determination
cleaving to the Reivard of "V^irtue. For as every
Word and Deed derives its Character of Virtue
before God, from the Bent and Preference of
the J^yUl ; it is not the knowing, afltnting, or
approving
DEISM Delineated. 231
approving Duty in the Underftanding that makes C H A P.
Virtue, but by reducing it into Pradlice by the ^^'^ll-
effectual Determination of the V/ill. The Vir- ^'^^"'^
tue then of thefe fort of Men, like the Gncfiicks
of old, feems to confift chiefly in kiiowi?ig^ dt^-
canting, and talking of it, and talking every
body elfe out of the true Way to that, and Hap-
pinefs. They appear contented Candidates for
Heaven in the Province of Knowledge and No-
tion, defirous of no other Proficiency in Virtue,
than the fcientifick Stage of it, according to the
Heathen Lucilius.
Virtus ejl hominis^ SCIRE id, quod qiicsque
hah cat res.
Virtus, SCIRE, homirii, return, utile, quid
fit honejium,
^((£ bona, qucB mala item, quid inutile^ turpe,
honejium.
Virtus, qucsrendcs finem rei SCIRE, modutn"
que
When Faith Is obedient to the End, as the
Means and the moral Caufe of producing it,
whoever v/ould obey the Religion of the End to
the bed of his Power, mult conform to the Re-
ligbn of the Means according as it falls into his
Power, and arrives at his Knowledge : The
moral Obligation to one is unqueftionable, there-
fore the moral Obligation to the other fliould as
litde be brought in queftion, fince Chriftianity
has been proved to be a Scheme of the beft
Means to that End. Nor is it poffible, duly
confidering the Nature of God, or Man, for
any Man to afiign a better, or any fo well
adapted, in itfelf, to the compafiin^; of that
End.
0^4 But
232
DEISM Delineated.
CHAP.
^^^j[^ But what if Faith is the firft Principle, and
•'^"^^■'^Bafis of Natural Religion as well as reveal'd ;
and without it, there is a moral ImpoJJibiHty of
Jileafing God? That God is, and is a Re'warder of
thrtfc thai, diligently feek to pleafe him^ is the Creed
of Nature ; and if a Believer in God does not
exert his Faith to that moral Relation between
God and Man, as a Rezvarder of fincere Dili-
gence in ferving him, he cannot pojfibly^ as it is
very natural to imagine, be the Servant of God,
or God be otherwile pleas'd with him.
"Though the Believer of God's Exiftence
fliould be miflaken as to fome of his natural Per-
fetflions, yet keeping his Faith and Reafon up
to the religious Afpect of being a Rewarder,
that fecures all his 7}ioral Attributes ; and actually
exerts them, in fome indeterminate Manner, in
his Government over Man. His Veracity in keep-
ing Promip, whence the Notion of Rewarder
implanted in Man's Reafon had its Confirmation
from Heaven from the Beginning, before Adam
was turn'd out of Paradife •, his Mercy ^ Goodnefs,
and Love : And his being a Punijher neceffarily
included in the other, fecures and exerts his Ho-
lincfs, and Ji'.Jlics towards the TranfgrefTor. And
that lays an implicit Foundation for the Love and
Fear of God, and all moral Obedience. And
therefore they who rejed; the explicit, have no-
thing but implicit Faith to rely upon, which they
take fo much felf condemning Pains to deride.
Put the Author I reply to (more cfpecially one
of them) take a more effedual Step, and do
the Work at once ; in order to fupplant Chri-
ftianity, they fubvert and tear Natural Religion
•jp by the Roots •■» by rejeding God as a Re-
Warder^
DEISM Delineated. 23^
■warder, the general, common, natural PrincipIeC H A P.
of all Virtue and Hope of Acceptance, they XVIII.
efFedually reje<5t all his moral Attributes, and ''"^''^'*^
cancel all moral and religious Obligation to
him.
Now, does not Chrijlianity reveal and unfold
that Faith, and render it explicit in all thofe Par-
ticulars i how, and for what Reafon, and upon
whofe Account, he is a Rewarder, and Pardoner,
and Accepter of our Worfhip, and Service ; and
how and in what prefcribed Method of the Di-
vine Wifdom all thofe moral Attributes are to
have their governing Influence, and take EfFedt
upon us ? And if the other implicit Faith, wrapt
up in Generals, was morally Obligatory, furely
this explicit Faith muft be much more fo, as being
fo much more fatisfaflory, and particular. This
gives an immediate adequate Explanation of the
Bifhop of Bangor (now Snlijhur'fs PafTage of
Sermon before the Societ'j for propagating the Gofpel
as cited by the Author of Chrijiianity as old, &c.
pag. 68. where the Gofpel is ftiled a Republica-
tion of the Law of Nature. I perfuade myfelf his
Lordfhip had thefe original Truths in his View
when he exprefs'd himfelf in that Manner, of
which the other has taken fuch Advantage -, with
this Key, the Affertion bears quite another Mean*-
ing, than as it is ufed and adopted by that Au-
thor and brought into Title •, for indeed the
Gofpel requiring Repentance in virtue of its
Explanation of the firft Promife, in its Precepts
muft be declarative likewife of that original Reli--
gion, of the End, which was as old as the Crea-
tion; the Breach of which Law of Nature was
to be repented of
At
234 DEISM Delineated.
CHAP.
XVIII. ^ -p tiie fame Time we know and believe how
^^V^^^^God is a Rewarder, we know how is a Pumfier-,
and if this Faith employ*d to its proper Ends is
abfolutely neceflary, where-ever it is fufficiently
reveal'd, to gain A.cceptance with God and pre-
vent the other Inconvenience; then it becomes
Self-prefervation, the Tranrgrefllon of which
I^aw is certainly a very great Sin : And I hope
Self-prefervation will be allow'd to be a moral and
the firft and greateft of the moral Virtues, tho*
never once call'd (o. So likewife Faith accom-
pliflies its End of good Works, tho' not call'd
a moral Virtue, is neverthelefs, in the Nature
of Things, the Head of all the moral Virtues
in the Religion of pleafing God. Therefore
that Foundation muft be falfe. That the Chriftian
Revelation is onl^ a Means of Information^ with-
out any Obligation of Believing *.
Thus Faith is the Beginning of cleaving
unto -j- God, and one of the weightier 'Things of
the moral Law |], which mull certainly be meant
of Faith in God^ and not towards Man, becaufe
the parallel Place varies it the Love cf Godx.
Befides, all Laws, Human and Divine, when
they oblige to the End, oblige, at the fame
Time, to the propcreft ALanSy in the SubjeCl's
Power, for anfwering the End, and punidi tor
the Negle6t. And when the LegiQator, at any
time, ena^s and requires any particular, more
explicit and effccftual Means for advancing and
Securing the Law of the End, the Subject is par-
• The Foundation of that Book, Chrijliamty not Myjie^
rious. f E:cJ. x."^v. 12. || Matth, xxiij. 23.
J Luke xi. 42.
ticularly
DEISM Delineated. 235
ticularly and more efpecially oblig'd to a Com- CH ap.
pliance; becaufe, in that Cafe, they become XVIII.
the only legal and acceptable Means for fulfilling ^"-^"V^
the End. And when the Law of the Means
does fo plainly appear to the Subjecfl, to be not
only in Affirmance of the Law of the End, but
entirely framed for, declaratively promotive of,
and adually ferviceable to the End ; Do we then^
argues the Apoftle, make void the [moral'] Law
tbro* Faith ? God forbid ; )'f^, we ejiablijh that
Law. Whoever is honed and fmcere in pro-
feffing Obedience to this Law, will be as fincere
and obedient in embracing the other, and for
the fake of the Religion of one, love the Re-
ligion of the other •, if he confcientioufly holds
to the one, he cannot in his Confcierice defpife
the other.
But, to be fure, if he is falfe to the End, he
Tvill ufe all manner of Artifice to evade the
Means. Or fliould he happen to doubt of the
Law of the Means, and at the fame Time affe(5t
to give out among his Neighbours, how true is
he to the End! when he himfelf, and all his
Neighbours fee that Law has no other View,
but the fulfilling the End, and mult certainly
for that Reafon proceed from the fame Fountain
of Authority, the other took its Rife from : He
muft foon either lay afide his Doubts ; or, if he
fhould continue, and be troublefome with them,
his Neighbour will folve them for him, and tell
him a Truth he can't deny, that the true Reafoji
of it is, becaufe he difliffeds and diflikcs the
pnd, at the Bottom of his Heart.
T\u%
236 DEISM Delineated.
CHAP.
XVIII. This accounts for that Scripture, why all
'"•^"y^^ Men have 7iot Faith *, i. e. have nor an Inclina-
tion of Will or orderly Bifpofition of Heart to
fuch wife and worthy Things, as ordains them,
fets them in order to eternal Life : The Reafon
follows, becaufe they are unreafonalle and wicked
Men, a.T<i%o\^ abfurd Perfons, Reafon- Haters,
Truthlefs Creatures, upon whofe Will the J'o-
pcks of common Reafon and Perfuafion have loft
their Influence \ from whom, as from incurable
Adverfaries to God, and their own Souls, it is
therefore •prafd to he delivered. The Author of
CharaEleriflich confefles, *' that the higheft Good
** and Hapfinefs muft depend upon ri^t Opi-
" nion -f .'* And muft not that right Opinion
neceflarily extend to the right Means of attaining
that higheft Good and Happinefs ?
To illuftrate thefe Matters ; the Laws, fince
the Reformation^ which eftablifhed the Protejiant
Religion and the Ejjglijh Liberties, rather fup-
pofed, than ferved the Subjeds with effedlual
Means for that End •, but they did the beft they
could with thofe imperfed Means ; till the happy
Revolution came, which foon afcer fettled (Thanks
be to God the Proteflor of the Reformation for
his good Providence, for the Majority of oneYoio.
in one of the Houfes ! ) the particular, explicit,
effedual Means ever after for it, in the prefent
happy Settlement. I afk then, though it was a
Duty before for Men to do the beft they could,
are not all Subjects now, particularly, oblig'd to
efpoufe, and adhere to this biefled, explicit Law
of the Means, and that inviolably, and without
• 2 Tie/, iii. 2. f Chara£i. \o\. III. pag. 169.
DEISM Delineated. ^37
any doubting? So, when the Saviour of theCHAP.
World came to deliver Men from the Dominion XVIII.
and Slavery of the Devil, tied and bound as they *^-^^/^*^
were to him in the Chain of their Sins, and
blinded moreover by him with horrid Delufions ;
were all the Natives of thefe Dominions as fen-
fible of the Value of Liberty in one Cafe, as in
the other (not to fay how much one excels the
other) or, of the Enjoyment of a much better
Life from one Deliverance than the other, it could
not fail, but that every Soul would be, and ap-
pear to be as well affedled to Jefus Chrijl, as to
the prefent Government, and think it a Polite-
nefs of Honour and good Senfe of a Briton to be
firmly attached to, and conftantly well behaved
towards him, paramount to all other Honour,
to all other little Politenefs : For this would re-
trieve the true gallant Politenefs, confiding in
general Humanity, Juftice, Veracity, Love of
Virtue, and public Spirit, all which endear and
fecure Society ; and by degrees would polifla off
the modern, mean Politenefs, which appears out
of Seafon in a Proteftant, and to the Difhonour
of a Chriftian Nation, in Falfljood, Selfijhnefs, li-
centious Opinions, Luxury of feveral Sorts, a Sprit of
■Infidelity, and a Multitude of Wants ; and to increafe
them the more, a fervile Imitation of the worft
failings of the French. One is a Civil Virtue for the
Civil Life of a Britifh Subjedl, the other is a
,moral Divine Virtue for a moral and divine Life,
begun in inward Peace with God here, and con-
fummated in eternal Bleflednefs hereafter.
And \^ no Man can co?ne to the Father hut-
through him, the only appointed Mediator and
Peace-maker, how can the Reje5iers of him pre-
tend to go to the Father, or expe<5t any Peace
with
2^8 DEISM Delineated.
CHAP, with him in this Life, or the next? The Father
XVIII. however is willing to have thofe Incogiuant Per-
^^^^^^^""^ ions faved^ but then he wills the Means alfo ;
and that is, by their co??iing to the Knowledge of
the Truth of that only Means, and making pro-
per life of it. It would well become the Deiji
therefore to confider, whether he will not be-
come juftly fufpetfted of being a good Subjedt as
well to one Government, as the other. For does
he imagine, that the Jrefent Admimftration of thefe
Realms does not underftand its Intereft better,
than not to interpofe in time, for preventing fuch
Sentiments from enlarging into a Fajhion^ (the
Law of which has more fway over the fociable
Nature of moft Men than the Laws of God, or
rhe Magiftratej and for proteding the other
Kingdom that is not of this World, as it is fo
exceeding ferviceable to their own Kingdom, fo
long as it keeps clear from the Corruptions of
Jrr€ligionz.T\d. Popery : but their Irreligion againfl:
Chri/ty wherewith they go on to ififeft fuch
vaft Multitudes, direftly leads and paves the Way
to the other, as I before amicably Ihew'd * j and
that we all know is the Ruin of all.
I can't imagine v/hy they don't rather
chufe to fubmit to the Prbicipal^ in lime, rather
than be enfnar'd, having the Snare in Sight, into
a SubmifTion to his pretended Vicar. Is not fea-
fonable Virtue to both Governments better than
Death-bed Repentance ? The Defign of King
Charles II's Reign, according to a good Hiftorian,
'•' feem'd to be to make us firft Athe[fls., in or-
.'•' der to make us Papifis^ But do they think
in their little Confcience that thofe evil Times
are coming about again ?
* ?£>.gf 2\2, Lfr. of this Vol.
If
DEISM Delineated. 239
CHAP.
I F afcer this nothing can be added to (hew >^Ji?V,
the Wickedncfs of refufing Obedience to the ^^^i*"^
Law of the Means, I fhall have Occafion after-
wards to demonftrate the Folly of it to thofe
who are fo wife in their own Conceit. Mean
time, it may be proper to obferve how thofe
things come about. And this will open the
feveral Steps of Folly, in Mens Treatment of
this Law of the Means, Failh in the Mediator^
in the Particulars before explain*d.
Now, it being agreed on all Sides, that
this Faith carries with it a declar'd moral
Obligation, and moft divine Direction to Pu-
rity and Hohnefs cf Manners^ therefore call'd
hol-^ Faith ; where there is, and for fo long
as there is an Irregularity, or Immorality in the
Will as to that fort of Obedience to this Faith,
in either not embracing it at all ; or not as
what it really is j or not putting it to its de-
fign'd Ufe; naturally produces a correfpond-
ing Conducfl in the Underftanding, to keep up
fome fort of outward Shew of Confiftency, or
fom.e Kind of Senfe of inward Peace and Quiet
in the Agent, fuch as it is. Therefore a refolv'd
Adherence in the one fo commonly brings forth
a Refufal ot the other ; a Corruption, or Latitude
in one, a Corruption or Latitude in the other ;
a Negled of the one, an Inconfidcraiion of the
other. Hence it comes to pafs, in the Nature
of Things, that fome are Rt'jeclers, others Cor-
rupters by Principle ; fome Doubters^ others care-
Jefs Negleders of it.
I. The REJECTERS of this Faith are
defired to examine their own Breads, whether
fome
240 DEISM Delineated.
CH A P. fome habitual Wickednefs in Flelii, or Spirit,
XVIII. has not feiz'd upon thtrir Wills, and warpt its
^'■■'^^^'^'''^ Choice ? as it is a great Pravity of Mind to adt
contrary to a known Duty, ftill refolving fo to
do, and they receiving the Knowledge of this
fame Faith as a Judgment impending over their
A(ftions, breaking the Peace and Tranquillity
within; whether in order to reftore that Peace,
and patch it up as well as they can, they do not
really make a Dupe of their Underftandings, pur-
pofely fetting it to work to reverfe that Judg-
ment, by all the Witticifms, Ludre of Words,
artificial Exceptions it is Mafter of; and the
Spirit of Difpute (from which nothing is exempt)
foon helps them to it, when it turns itfelf againft
the plaineft Works, or Words of God, notwith-
flanding there is a peculiar kind of Self- Evidence
in both of them *, efpecially, if they can form any
more agreeable Project from a Notion of God*s
Goodnefs with regard to the Pardon of Sin,
which fhall, at the fame Time, be more eafy and
indulgent to Sin ? This is a ferious Truth, and ic
imports them to lay their Hand upon their Heart ;
becaufe it can be proved upon them by Variety
of Inftances -, and it is pity they fhould fo great-
ly contribute and fubmit to the vvorft of deceit.
Self-deceit, and yet be the laft in the Kingdom
that don't find it out.
I F they would pleafe' to ftudy a little better
the Myjlery of Itjiquily, how it is allow'd of,
and cherifhM in their own Bofom ; how it makes
them fuch a Myflery, hid indeed to themfelves,
but fufficiently reveaPd to others ; they would
prefcntly underftand all the Myfteries of the
Kingdom of Heaven. They would feel the lirft
to be their Difeafe, and find the Myftery of
Godlinefs
DEISM Delineated. 241
Godlinefs and of Faith for a pure Confcience toC H A P.
be their only Remedy ; and the only fafc Clew ^VIIi.
for leading Human Nature out of the Labyrinth ^-'"V"**-^'
They, and it are bewilder'd in. 'That Secret of
the Lord is with the Ri^oteous only, fuch as are
righteoufly difpofed to the Religion of the End,
to fuch only does he Jhew his Covenant in the Me-
diator : That will fhine out and comfort their
Hearts as the only fure and profitable Philofophy *.
It being the Defign of the Gofpel, in order co
heal them freely, and friendly, to difcover them
to Themfelves, and redeem them from Them-
ftlves, by redeeming them from all Iniquity of
FleOi and Spirit ; which tyrannizes over the
Will and AfFedions, cheats and perverts the
Underftanding in its perceiving, judging, and
inferring the things that make for its Peace, and
belong to the true End and Intereft of Man ; at
the fame time, its Difcernment and Acutenefs in
Civil Affairs is as bright as ever.
But whenever the Proffer of that falutary
Defign is feen and difliked, and the Service of
Sin is ftill refolv'd upon, then the Will fends
out its Commands to the AfFedlions to hate the
Light, that makes fuch difagreeable Difcoveries ;
and at the fame time Orders are iflued out to the
Underftanding to ufe all its Arts in raifing Ob-
jedlions, and crying it down as a Fidlion, and
give it all the foul Play of Ridicule; Arbitrari-
nefs in the Author of it ; Nonfenfe, Contradic-
tion in its Myfteries i Satire upon the Priefts ;
Needleflhefs of the whole, and every Mifrepre-
fentation of every Part, that Partiality, Preju-
Jujl. M. Dial, cum Tryp^.
Vol. II. R dice.
242 DEISM Delineated.
CHAP, dice, and inveterate Enmity can fuggeft. And
X^^I^- all this for what ? For no other Caufe in the
^^'^'V^*^ World, but becaufe their Deeds are Evil ; the
hidden things of Darknefs .loath Day and Dif-
covery, nor can they endure to be molefted in
their fecrct Faftnefs. They hate the Sight of
their own evil Deeds, therefore hate the Light
which brings that Sight ; the whole Courfe of their
Life reclaims againft luch reforming Light, they
can't endure to come near it, or hear its Per-
fuafions with any Patience, tho' it is guilty of
no other Wrong towards them, but perfuading
them with all Tendernefs and Refpeft, to for-
fake thofe evil Deeds that will be their Ruin.
Present Confcience being the prefent Opi-
nion a Man has of his own Aclions *, it comes
to pafs that Faith and Works mutually match,
and juftify each other in their Choice of one
another. If there is a wrong Choice of Works,
there will be a wrong, yet fuitable Choice of
Faith ; and if the Vv^ill fuffers not the Deeds to
fquare with the Faidi, the holy Faith muft either
buckle to the Deeds, or be banifh'd quite away
from the Obfervation of thofe Mifdeeds. As the
Sight of the Eye depends upon the right Difpo-
fition of the Organ, fo the Judgment of the
Man depends upon the inward State, Condition,
and Difpofition of his own Mind •, which fees,
argues, and judges of Objefts, Things, and
Perfons, juft as it is difpofsd and ftands affetled,
* Tho' Confcience is an internal Judge of Man's Aftions,
yet, like all other Judges, it ought to judge and determine
according to Rule and Law prefcnbed to it, and not pretend
to be a Rule and Law to itfcU": Still the Opinion and prefent
Underitanding of the prelbibed Law governs the Man 5 but
whilll it governfj is obliged to Uarn and liudy its Duty, as a
Judge.
So
DEISM Delineated. 243
CHAP.
So the Badnefs of the Deeds having got the ^X^
Mailery over the Will, the reafoning Faculties ^^'^
are fet to work to get Maftery over the Faith i
a prompt willing Undertaking to get rid of a
Belief which they can't think of without Pain I
The Pain of parting from their Lufts, or the
Grief of not being able to enjoy them under
that Belief. And having play'd the Fool in be-
ing a Slave to their Sins, muft needs be fo wife
to give the World a Reafon to juftify themfelves
in Print; to make a Party, and gather the
Votes of fuch as are as bad, or worfe inclin'd
than themfelves. — They animate one another. — ■
Thus pradical Infidelity becomes fo fruitful a
Source of fpeculative controverfial Infidelity ;
which is making bad worfe, and doubling the
Folly, by (landing to it, and rendring them-
felves incurable, and unperfuadable ; unkfs, per-
chance, fome Remains of Honour and Ingenuity
are left to read and weigh the Arguments on
both Sides ; there being Shelter in Deijmfor Sin,
and feveral flattering Covers for Iniquity, but
hone at all in real honed Chriftianity : They
who would lefTen the Civil War in their own
Breafts, whilft they are determin'd to have Plea-
fure in fenfual Irregularities, are therefore eafily
profelyted to have no Pleafure in the Truth as
it is in Jefus Chriji.
But the Mifchief grows defperate by per-
fevering long to have no Pleafure in that Truth
for the Amendment of Life ; for the God of
that Truth, not caring to be mock'd for his
Kindnefs, turns the Mock upon them, and gives
them up to believe a Lie, that they may be
damned to gnafliing of Teeth, 2 "thef. ii. 10,
R 2 &c.
244 DEISM DELINEAtED.
CHAP. &c. For this Caufe^ (becaufe they received not
XVIII. ^i^g 2L0XV of the Truth that ihe-^ might be faved)
^^v^^ Qq^ jgyjd^ jlrong Delufions that they fhould believe
a L.\e^ that they all may be damn*d who believe not
the Truths but have Pleafure in Unrighteoufnefs^
ev Tvi oilDAici, i. e. in Faipiocd (the Oppofite of
it) for being unjuft and falfe to the moft inftruc-
tive faving Truth. Do they pretend to be an
Exception to that common Human Falacy, fa-
cile credi?n!is quod volu7nus? Do they deferve to
have Eyes, or the Ufe of Eyes, who hate the
Light of the Sun ? This judicial Blindnefs as to
moral and fpiritual Truth, is evident, both from
the Nature of Things, and Matter of Fa6t. For
the Will controuling all, and that being bent
upon Works of Darknefs, the Underftanding
is made a Vailil and a Pimp to its iniquitous
Purpofes, and fo by long Slavery lofes its Di-
ftindions and Di'redion in moral, or divine
Things -, puts Darknefs for Lights and Light for
Darknefs \ its natural Power of judging what is
fit to be believed is inverted, and the Will takes
its Place, and believes what it plcafes ; which
accounts for another PafTage, By hearing ye fhall
hear^ and fjjall not underfland^ and feeing ye fhall
fee^ and not perceive. The evil Heart of Unbelief
with regard to enlightning diredive Truth, is
naturally addifted to believing the reverfe, which
is the Lye, or Darknefs ; and fo being per-
fuaded of the Lye, what is utterly falfe in Na-
ture, and ruinous withal in its Confequences, it
fhall become a morale but allupid fenfelefs Truth
to them i and fo by long continued Prevarica-
tion, and Unfaithfulnefs to the Light of Truth,
Darknefs and Light fnall be both alike to them.
When the Will leads the Underftanding, it is a
Wickednefs punifli'd with Blindnefs ; when the
Underftanding
DEISM Delineated. 245
Underftanding direds and advifes the Will ac-CHAP.
cording to the beft of its Knowledge, attainable -^^'^^
in its prefent Circumilan,ces and Opportunities, ^'^^^*°'^^
and happens to miftake, the Miftake is innocent.
So far, in the Nature of Pravity incident to hu-
man Faculties, is it from being true, " That
*' Men can no otherwife believe than as things
" appear to them,'* as before cited.
For Chriftianity would appear quite another
thing to its Oppofers, if they would lay afide
Prejudice, Partiality, and interfering Interefl:
arifing from Indulgence of vicious Habits ; thofe
Hindrances being wilful and of their own chufing,
they are guilty of chufing not to let it appear as
what it is ; and if they fay they fee it as it really
is, and not receive it, their Sin remaineth. And
that Saying will be verify'd, if the Gofpel, after
it is fo reveal'd, is hid, it is hid only to thofe that
are loji, to all Reception of it : And alio that
other, None of /Z)f W I C K E Dfhall underjiand,
lut the Wife fhall iinderfland *; their Mind
grows reprobate^ or undifcerning^ as in the Ori-
ginal, i"" Evil Men and Seducers foall wax
worfeandworfe, deceiving and being deceived. %
And this is confirm'd by Hiftory, and
Matter ofFa6l. Our Saviour told the Jews,
ye will not come to me that ye might have
Life II : Their Unbelief lay in their IVill^ and
proceeded from it, they were fo unreafonably
then, and to this Day, loft in Perverfenefs and
Obftinacy, no otherwife accountable, but as
above-mention'd, that nothing that then appear'd
* Dan. xii. lo. f Rom, i. 24. J lim. iii. 13.
II John V. 40.
R 3 before
246 DEISM Delineated.
CHAP, before their Underftanding could convince it j
XVIII. ,-,Q^ pQj- [j^g S.ighc of Miracles. They, are fo
^''"''^^'^'^*''''^ notorious an Inftance, it need not be infifted
upon ; nor yet our Lord's Declaration, that the
Miracle of one lifing from the Dead would be
inefi'edual to convince a refolv'd Infidel, fet
againll the Faith of Revelation. This has been
often urged, with great Advantage. But if they
won't believe that, they will, 'tis hop'd, give
Credence to a Diftate of Reafon and common
Experience from one of their own Moralijls
and Apoftles, that irregular Pleafure is a Caufe
of Infidelity, and corruptive of Principles of
Reafon. * However they can't refufe Belief
to their o'^n Oracle, the w&Wf Author ofCba-
ra^er. when he fays, *' 'There is a certain per-
" vcrfe Humanity in us [Deijls] which inward'
** ly refijls the Divine Comimjfion, tho\ ever fo
" plainly reveal' d' f ; it refpeds a particular
Inftance, but is no lefs true, from him, with
regard to the whole Revelation.
H E R E is the Secret of Deifm blabb'd out by
one of the fubdeft Oppofers of Revelation that
ever wrote. It is not the want of fufficient
Evidence to make it plain and Lj^onteftable, nor
of its appearing plainly fo to tw Underflanding
of DeifiS ; but a certain perverfe Humanity within
them that makes them refift ; and they pervert
phat Humanity within them, if not always, and
in all Ferfons among them, thrp' a libertine
criminal Senfuality i yet by an Iniquity o^ Spirit,
a bloated Filthinefs, and faftidious Swelling that
is worfe ; as being more obftinate and perverfe
. * ^^a^v)^^i '7odV ct^'^ay. Aiiflot, f VoL I.
pag. 358.
in
DEISM Delineated. 247
in its very Niiture, and harder ro be recover'd CHAP.
to lubmictoany Convidion. Xvill.
^,x-\^^w/
But this their Iniquity of Spirit is no iefs
contrary to the Law of Nature, and the old
Philofophy, teaching Men their own Unworthi-
nefs, and Ignorance, thaa is the former. Both
are wide Deviations from the Religion of the
End, and equal Fa lacy as to any pretence to Vir-
tue s'lf a Man lo-ve Righteoiifaefs^ her Labours
are Virtues, for fie teacheth 'Temperance and Pru-
dence, Juftice and Fortitude, Wifd, viii. 7. And
Iniquity of Spirit ftrengthens itkU in falfe No-
tions of the 'Nature of God as Governor of
the World, and alio in over-conceited Opinion
of the Capacity of Human Reafon, Self fuffi-
ciency and Independance upon God, (tho' an
independent Creature is the greateft Abfurdity
in Nature) indulg'd Arrogances of Spirit will
as foon turn a Man into a D:;vil, as Gratifications
of Appetite will into a Brute ; and render the
Man more mifchievous upon Earth than any
Brute. Spiritual Libertines have as much to
anfwer for, as Senfual ; but feem to have the
mofl deadly Difeafe upon them. : I mean, a mo-
ral Apoplex'^, occafioned by the great Redundance
of bloating Sufficiency. And as this Sufficiency
and Fulnefs of SELF, fets itfelf in Oppoficion to
humble Self-Knowledge and Self-Government,and
renounces Dependance upon God for Knowledge
or Condudl ; it muft be moft deftrudive to Man,
and no lefs hateful to God : It muft be the moft
pernicious and fatal of all Schemes both to the
Honour of God, and Good of Men,
I T is not one of your intermitting Vices,
fuch as Wrath, Drunkennefs, Luft, Gluttony,
R 4 which
24S DEISM Delineated.
CHAP, which have Ibme lucid Intervals, and leave the
XVIII. Sinner fome Seafons to recoiled and recover him-
^'"'^r^ felf to better Pracflice ; but this Difeafe is of the
unbitermitt'it'g Kind, a continued high Fever of
Soul, always thinking more highly of Self, than
ought to be thought, lefs refpeftfuUy to God's
Honour, and fubmiflively to his Ways with
Mankind ; deflowers God of his Glory, and lays
wjfle/the Salvation of Self, and Good of Mankind.
Perverfe Obftinacy, Incunfideralion, Hajle, Anti-
ciuilion^ Partiality, Prejumption, particular Envy,
groundlefs Avcrjion and Prejudice, unreafonable
Bigotry or Fondnefs, have as malign perverting
Influence upon the Underltanding as the more
immediate Lufts of the Plefh *. Ifaiah xxix. 9.
reprefents the Jews as drunken, but not with
Wine ; they ftagger'd, but not with Jircng drink ;
and the Apofl:le lays in the Caution of being
fober-minded, which fuppofes that there is fpiritual
Drunkennefs and filthy Irregularities in the
Mind, whereof the Body has no fhare.
But nothing more than the Pride of Genius,
which delights to parade in a Superiority of Un-
derftanding, by cenfuring, and endeavouring
to pull down what the united Wifdom of the
Publick has approved of, and concurs in fub-
mitting to, as moft reafonable and beneficial to
the Community. This is the judicious Obfet^
vation of the Bifhop of London ; his Words are,
* " Pride and Rei-enge are Immoralities within; wjiich
" bend the Aiind as Ilrongly as any other Vices in the World.
" Pf^«^/Pr^W;Vf will often put a Biafs upon it, as power-
" ful as Debauchery .- and Pique, and ReJ'entment, will hinder
'• Eye-figlit itfelf; and turn the plainefi: E'oidences into
" Doubts, and often into Fahhoods, with the Man that is
" aduated by them." Prelent Bp. of Winchefier% Trafts,
pag. 463.
" Others
DEISM Delineated. 249
" Others are led by Pride and Self-conceit^ toCHAP.
" raife Doubts and Difputes concerning any ^^J^I-
" Opinions and Doc1:r ines which are generally ^"^^"^
" receiv'd and tftabliili'd, how evident Ibever
" ic may be, that theDodtrines they oppofe are
" agreeable to all the Principles of Virtue in ge-
*' neral, and of Chritlianicy in particular. Such
" Mendifdain to think in the common Way, and
*' valuing themfelves upon a more than ordinary
'' Share of Knowledge and Penetration, do al-^
" ways affed Novelty and Singularity in Opi-
" nion. Which oppofing Humour was well ex-
" prc-is'd by one of our modern Advocates for
" Infidelity, in what he is reported to have faid
" of one of his Fellow-labourers to this efFe6t,
" 'That if his own Opinions were efiaUiJb'd to-day^
" he would oppofe the?n to-morrow^ PaftA.p.y^
8. So fweet and intoxicating withal is the pre-
heminence of leading a Party, tho' in the wrong,
and to an ill end, and thro' labyrinths of Error !
This diffatisfied Spirit of oppofing the Divine
Efiahlijhment in Heaven, among the feveral Or-
ders of Beings, feems to have been the Sin of
the Angels that fell^ and found no Repentance ;
but it is the Prayer of Chriftians, that thefe Men
may repent, in time. Mean time, their oppo-
fing Spirit is punifli'd with the notorious Guilt
of Self-contradi6lion and Inconfiftency ; and
they have been able to produce no other Proof
of the Self-fufficiency of their Reafon, than the
T)efe5i of Reafon, and minute Philofophy in
Abundance, with a notorious Defign of fub-
verting the Religion of Nature they pretend to
fav6ur, and levelling every thing to Atheifm,
Now, was there any thing in Chriftianlty
really oppofice to Natural Religion, or inju-
' rious
250 DEISM Delineated.
CHAP, rlous to Morality, the Zeal of the Deijls, Sub-
/•y^^^jedts of Great-Britain, would be commendable
^^ in oppofing the Religion of their Country. But
if the whole is calculated purely in fubfervi-
ency, and for the Promotion of that End ; if
the Religion of the Means has that old Reli-
gion of the End for the Objedt of its Improve-
ment, to carry it on to its utmoft Perfedion,
by all the Means, Aids, Motives, and Helps
that were wanting: If it lays no Reftraint upon
the Appetites, and PafTions, but what the Law
of Reafon laid before, and nothing is condemn'd
by that, but what this joins in the condemna-
tion of: If there is no Pain in its Repentance and
Self denial, but what is abfolutely neceflary, and
muft be undergone for cure of that Difeafe Men
feel within themfelves -, and that extraordinary
Self-denial, and Lofs in times of Perfecution^
carries its -peculiar Recompence with it ; an
hundredfold in this Life prefent, i. e. Joy and
Satisfadtion of Mind in fuffering in fo good and
fo recompenfing a Caufe, an hundred times
better than all the Pofleflions of the World ;
and in the World to come Life everlafting in
a diftinguifh'd Sphere of Felicity : If in its ge-
nuine Obfervance, it both conftitutes, and pro-
longs the Happinefs of every Individual, and
of every Community ; how fadly, how felf-
convi<5tedly do they adl in Contradiflion to
themfelves as rational Creatures, pretending
Friendrtiip to the End, and yet jaftifying Enmi-
ty and fierce Oppofition to the befl: Means for
carrying it on ; tho' it is not only a Maxim of
the L.-3i^ oi England, but of common practical
Reafon all the World over, ^li adimii fnedium,
dirimit Finem : tho' not one of them are able to
deny ; and the Author of Cbrijlianity as old,
&c.
DEISM Delineated. 251
&c. in particular, confeffesic, * a MEANS to that CHAP,
Eiid^ With what fhameful Con tradition do XVIIL
they behave to the Duty of Subjeds, in labour- ^'"^"^^^
ing to fubvert the Religion of their Country,
(wherein the Happinefs of us all is involved) and
rp bring in Confufion and Mifery /
Now if the Thoughts of fo many Abfurdities,
big with Mifchief, are irrational, and didoyal,
what is the wretched Fad, what Name is there
for the zealous bigotted Endeavour, but confum-
mate Wickednefs ? deferving, at lea fir, Abhor-
rence of every wife Man, and faithful Subjed,
from coming into their Meafures, at any rate,
or under any colour of giving any Countenance
to a Confpiracy againft yours, and mine, and
every body's general Happinefs now, and here-
after? And if this Religion of the Means has
been (hewn to be a perfedly reafonable Service
jn all its Branches, and agreeable in all its Sym-
metries to the Nature of Things, as known by
Reafon, and difcover'd by Revelation ; what
wretched Philofophers, as well as bad Citizens,
are thefe Men ? What poor Creatures are they
in moral Senfe, and honeft good Reafon, dire-
ctive to the Honour of God, and Good of Men.
For, if the Religion of the End is univerfally
neceffary to the Good of Men, by the Voice of
Nature ; is it not for the Honour of God, is it
not his peculiar Favour, to publifh the Knowledge
of the Means, as to his Wifdom feenieth bed ?
If that Religion of the Means is adually made
publick, or faid to be fo, that obliges to a due
Enquiry, and that neceflitates an effedual Com-.
* J). 390J and feveral other Places.
pliance.
252 DEISM Delineated.
CHAP, pliance. If the Means are of his appointing,
XVIII. vvi^Q can change them ; or dare to fubftitute
''*''^''*''^*'''^ others in their Room ? i^ndifthe Religion of
the End cannot be perform'd, nor will be ac-
cepted in a Chriftian Nation, without the other ;
for any to apollatize from fuch Means is, in
other Words, to apoftatize from the End,
fubvert Natural Religion, and lb deftroy what
they build, or pretend to build, with their own
Hands. As I have abundantly Jhewn with re-
fpeft to the ableft and acuteft of thefe Adverfa-
ries, in his Inquiry concerning Virtue.
These Men indeed talk of the Law of Na-
ture, Benevolence, Love of God and Virtue,
^c. but it is nothing, as I have fhewn, but
^alk and Pretext, to pull down Chriftian ity,
and, with that, root up Natural Religion. For
what fignifies pretending to the End whilft they
wilfully divert themfelves of the Means ? No
D^}', no Place, no Perfon for puhlick Worjhip :
Therefore it can be no Religion of the End, to
them, fince they never meet together, in a re-
ligious Way, to carry it on ; God is only a pri-
vate Notion, not a publick God to them. And
if they hold Communion with Cbriflians, they
hold it in difhonourable Hypocrify.
But if they will turn to the End with an
upright Heart, which God, long-fuffering in
Mercy, grant they may, they will tafte the di-
vine Truth and admire the Reafoning of our
blefled Lord : Jf any Man zvill do his Will^ he
jhall know of the DoFlrine, whether it he of God.
*If ye will perform the Religion of the End, and
* I Job. vii. 17,
receive
DEISM Delineated. 253
receive the Means, ye may be added to theCHA?.
Chtirch, but not otherwife -, for the Church of XVIII.
Chrift is nothing elfe but the true Means to that ^'■''V^^
End -, fand in Fa<5l of Hiftory, as many as did
believe Remiflion of Sins, in the Name o^ Jefiis^
and receive him as the Means of acceptable Re-
pentance and Prayer, were adlually added unto
the Church urnier the Charadcr of toOq caXo-
(xivsj the Saved, or might be faved, in virtue
of their own wife Choice and Preference -, ra-
ther than any modern Notion of a Divine Decree
of the Many, i. e. Number of thofe deftined to
it.) The Do5trine was purpofely ordain'd and
came from God, to enable Men to perform his
Will the better, to give them Repentance to-
wards God, gain them Pardon for their Sins,
Accefs and Acceptance to their Prayers, and
Peaqe and Joy to their fincere Endeavours of
Duty ; the Joy of ferving God with a quiet mind ;
which all the Learning in the World could never
have difcovered (as is plainly fuppofed in the
Words, being an Anfwer to that Queftion, How
knozveth this Man Letters, having never learned ? )
if that Doflrine and Teaching had not defcended
from the- Father of Lights, the God of all Mercy
and Comfort, And where he wills the End to
be performed more perfedly, he reveals and
wills the Means.
I F therefore any Man wills the End in the
Hon e ft y of his Heart, he of courfe wills the
Means with the fame Honefty ; and whenever
he has that Will to both, his Knowle'dge of the
Doflrine of the Means is in a manner prevented ;
upon the firft Enquiry he is prepar'd to receive,
he is ordained or fet in order to eternal Life ;
neither is his Heart flow of believing, Faith
flows
254 DEISM DELINEATEii.
CHAP, flows in with e.ife, without Hefitation, and with
XVIII. areat Joy. He fees the Doftrine of the ME-
^^'V^'^JDIATOR to be psifeaiy harmon'ous to the
Nature of Gody and Man •, but, what is greater
in it, to be the great Prop and Confolation of
the drooping guilty Life of Man •, he receives
his Sacraments as his Helps and Comforts ; he
glories in the afforded Aids, and Inftruments :
his Uprightnefs and Sincerity triumph in the
Certainty of the Refurredion, looking for the
Day of Judgment -, and to the Day of his Diftribu-
tion of Rewards and Punifliments, as the great
Principle of Confcience, the chief Intereft, thefu-
preme Happinefs he has in View •, and both ob-
ferves and remits his Duty with refpeft to all the
Prohibitions, and the feveral Commandments, to
be crown'd at that Day. Being truly attach'd
to the Morality of the End he has a feeling
Senfe within him, which none but fuch can have,
beyond the Acutenefs of the mofl learned Evil-
doer, in feeing the moral Ufe and Divine Evi-
dence of the Means to be inconteftably good,
and true, becaufe the Means themfelves are fo,
to his own Knowledge -, he inftantly defpifes the
little affefted Exceptions of the other, and
knows where the Objeftion (licks, let them fay
what they will : he brings a Mind to the Gofpel
full of the Defign of the Gofpel, and therefore
it clearly opens itfelf to fuch a Mind, and de-
lights it ; he hears the Overtures, knows the
Voice, comes to it, and finds Pafture i whilft
the other makes a thoufand Excufes, all refol-
vable into* one, " none fo deaf as thofe whol
" won't hear.'*
H E that is of God, and holds not that natu-
ral Truth in Unrighteoofnefs, heareth God's
TVords 5
DEISM Delineated^ 2^^
U^ords ; 'je therefore hear them mt^ hecaufe y C H A P.
are not of God; if ye believe in him to any "^^Jif,
purpofe, ye will believe alfo in me ; but he that ^"^^''^"^''^
has, and cherilhes the Spirit of Unrighteoufnefs,
will, "for fo long, cherifh the Spirit of Jnti-ChriJ^^
or Refiftance to the Gofpel, in himfclf ; and that
Man, throughout all Ages of it, will ever want
Integrity towards its Truths, who is defedive in
his Integrity towards its purifying Defign. Ic
will never carry Evidence with it, whether in-
ternal or external, fufEcient to convince and pro-
felyte fuch a Perfon ; tho' that Evidence was
double to what it is, was that poflible. But, if
he is fincere and ads the Part of the Gentleman
upon Honour, in his Declaration for fulfilling the
Law of Nature, he will be altogether Chriftian,
and look upon Chriji as the greateft Friend to
that moft honeft pacifick Projed, that ever yet
vifited this World : as being, in every thing of
his prefcribing, the fole perfeft, the only effec-
tual Means for bringing it to any Effedl ; and
from liftening to him, become an Inftance of
the Truth of his divine inconteftable Affertion,
He that is of God, heareth God's IVords. For
this is, doubtlefs, the moft ufual Way of his
opning the Heart of thofe who hear his Gofpel ;
and there is both Virtue and Piety in affenting
to fuch a perfpicuous Propofition, and embracing
fuch evident Means -, becaufe the Evidence and
Perfpicuity are ratified in the Virtue and Piety
of the End they promote. Such Means there-
fore are certainly to be earneftly and worthily
contended for, if it was only for the fake of
fuch a worthy End.
'I F any Man therefore is averfe to the doing
the Will of God, too much to be avow'd open-
ly.
256 DEISM Delineated:
C H A P ]y J or if indifferenc to ic, in PrincipJe, he has
^^^;[^the Difpoficion of an Autbo'- within him, to de~
^^^^""'^^""^ dare upon Principle {tis he o( ChriJfiau'Jy as oldy
&c. every where does) that the Means are not
obHgatory, but arbitrary, indifereut, Jieediefs
Thinf^s •, which is filing a Declaration before
God, and all the World, againft himfelf, and
all hi? Difciples, what little refped they bear to
the End -, too fhameful for them to own ' but,
at the fame time, too evident to be denied ! If
therefore they know themfelves to be fuch no-
torious Hypocrites as to the End, it is no won-
der they are feen to be Unbelievers, or which is
the fame Thing, in other Words, Hypocrites^ ia
their Objecflions to the Means ; and the Parity
of divine Juftice in allotting one and the fame
Portion to Unbelievers and to Hypocrites^ * is
admirably exad, as well as very terrible.
They have been often put in Mind of the
Danger, and Juftice of the Damnation hanging
over their Heads ; from that I defift, having
fufficiently (hewn the Immorality of their Unbe-
lief; that anfwers my Purpofe in fpeaking to the
Rejeflers of this Faith,
II. There are CORRUPTERS of the Faith.
For this being a new explicit Principle for con-
trouling all irregular Practice, when the Pradice
will not be controul'd by it, it naturally be-
comes difafFefted to the other, either in whole, or
in part. If it cannot for Shame wholly throw it
• off, it will, out of Favour to the indulg'd Irre-
gularity, try Ways and Means to corrupt, or
new model it, fo, as there (hall be, at leaft to
* Luke.x\\.^(> hiatt.-xxw. 51.
their
DEISM Delineated 2^7
their Imagination, a better Underftanding be-CHAP.
tween one and t'other. Either Ignorance of XVIII.
Scripture, filthy Lucre, Luft of forbidden Piea- ^-''V^^
fure, of Party Honour, and fecular Ambition
of a Se6t, or fome fin ifter^ View, as it predo-
minates, takes the Chair ; 'and didlates to the
Principle, " You cannot be my Guide unlefs
" you bend and difpenfe fo and fo, it muft be
*' done ; I fhall not difown you, if you do noc
" me : I perceive how it may be done." Thus
Corruption begins in Principle, and fpreads by
Argument, and Men fide with it, as they find
the evil Difpofition within towards Works of
the Flefli terminating in this Life, like to be
favour'd by it. For the Head of all Bereft is
Carnality^ or Earthinefs. Sinceru7n ejl nifi vas,
quodcunque infiindis acefcit. What tho' it occa-
fions fome Self-condemnation within, no Mortal
can deted that j if the Principle is ftuck to in
Appearance, the Name of Faith remains, thac
faves Appearances, and that is enough.
And that has ever been done, by intro-
ducing new tmfcriptural Terms into the Faith
once deliver'd to the Saints ; for the defeating
of which. Councils have been able hitherto to
find out no better Method, at lead they have
tried no other, than pioufly to fuperadd to the
Faith other antagojiiji Terms, not fo much be-
caufe they are to be met with in Scripture, as
becaufe they import a Meaning effedtually con-
trary, and prefervative againft thofe Expreffions
and Sentiments, which firft began the Innovation.
An p fo it will ever be, that corrupt Manners,
in part refolv'd upon in fome Inftance or other,
will ever b# refolv'd upon a corrup Creed to fup-
Vot. H. S pur:
258 DEISM Delineated,
CHAP, port theni. For Inftance, the more the Great-
XVIJI. j^gj^ of fj^e Perfon, whom God fent into the
^-^/"^ World to take away Sin and give it Life, is
lefien'd and degraded •, the more that, by a di-
rect Tendency, lefiens our Notion of God*s
Hatred of Sin -, our" Perception of his Love of
the World ; and our Confidence of Accefs, and
Acceptance-, of Remijfion of Sins^ and eternal
Ufe i and confequently, the correfponding Prac-
tice depending upon the Influence of thofe
Truths, will all be proportionably lefien'd and
abated, i. e. our Averfion and Avoidance of
<S/;/, our hove and Gratitude to God ; our.Re-
pentance will be more flow and indifferent, and
our Devotion colder and lefs frequent. So that
whoever efpoufes thefe Diminutions of Virtue as
his Choice, is violently inclined, and too oftea
carried up and attach'd in Creed by way of Jufti-
fication, to the leJfeniKg^ degrading Notions of the
Sen of God. Tho' it is plain they ought not to
• ufe fuch Liberty, feeing in realiay the End
of fuch Liberty, however cloak'd over with
Words, is a Cloak of Malicioufnefi ; there is Ma-
lice at the Bottom againfl; the full Extent of the
Commandments regarding the Religion of the
Means for perfeifling the Religion of the End,
at the fame time they continue to compliment
and flatter the Commands regarding the laft.
M Y prefent Subjed confines me to confider
fuch only, as has a near Affinity to what I have
been treating of. Such is the Extreme of fome,
who by Principle receive the Faith, and yet in
Principle degrade it of its proper Rank, and
Subordination; and deprefs it even below the
Ufe and Service of a Means^ making little or
nothing of it j which is a very heinous and mod
dan-
DEISM Delineated. 259
dangerous Departure from the Truth, denyingCHAP.
and diminifhing it from what it really is in its ^VIII.
Station. \.y>sr^
Obediy & credidijli, is a famous Socman
Maxim ; and again Socinus difparages it at a
very low Rate. " Faith as it applies Aflent of
*' the Underftanding to the Truths of the Gof-
'' pel, is not of neceflary Obligation, but a kind
*' of Ornament at beft, rather than Matter of
*' real Ufe -, admit it brings fome fmall Advan-
" tage with it, yet the Want or Abfence will be
" attended with no great Inconvenience ; you
" may fay of it, as one did of the Art of Poetry,
" Si adejl laudo, fi aheji non multum vitupero i
*' what is faid of Meats may be faid of that,
" 1 Cor. viii. 8. it commendeth not to God,
" neither if we believe are we the better, neither
" if we believe not are we the worfe, modo vit^s
" fantlifjioma faha fit.** *
* Ednuarcfs Prefer^atl've, Part III. /• 35. See more of
thefe Sentiments, in Reland's Critical Refledlions on Maho-
jnetanifm and Socia7nfm, p. 236. And it is pretty oblervable
what the fame Author, p. 204, remarks of the Apojlate
Emperor Julian, that he embraced the Sentiments of Aetius
(whiUl he was a CJiriftian) which confifted in Opinions very
little differing from Photianifm, i. e. Socinianifin. So near
is the Affinity, and fo eafy the Tranfition or Apoftafy from
Socianifin to Deifm. The Ratimial Catechifm, and moft of
their Writings I have met with, drop all ufe of Chrift as a
'Mediator, &c. and the very mention of a Nenju Co'venanty
which is the moft certain original Foundation of Chriftianity.
Tho' fome of their Books retain the mention of Chrift as
Mediator of IntercelTion in Heaven, yet was it poffible for
God, who hever does an improper Thing, to appoint a
mere Man in their Senfe, to be Mediator there, he could be
no more in the Nature of Things, than an incompetent,
partial, half Mediator, as I have before fhewn in the firji
Vol. and without Omnifcience and Omniprefence to the
Hearts of all Men, could not be capable of difcharging the
Office of Mediator tx parte.
S 2 But
26o DEISM Delineated.
CHAP. But this is arguing upon a mofl: abfurd, pre-
^V^J^pofterous Suppofition, putting the Effed before
^'''^^'^^the Caufe, and making it independent of it;
gathering Fruit without a Tree ; and recom-
mending Virtue without any Principle of Virtue.
For tho' it is never fo true, that the Excellency of
Faith, and the Value of all reveal'd Knowledge
is to be eflimated from its Defign and Tendency
to better Mens Repentance, Prayers, and Prac-
tices ; and the Meafure of Errors to be regarded
from its Tendency to corrupt and fpoil any of
thefe {luunoraltlx^ tranfgrefling the Religion of
the End, being certainly the greateft Herefy^ and
a Self-condemnation by Nature ; ) yet it does not
follow, that the End can be accompli (h'd 'with-
out competent Means, or a moral Effeft be
produced without a moral Caufe. . If the End is
perverted and in danger of being loft thro' the
Perverfion and Deadnefs of the natural Means ;
and thofe Means are qnickned with new Life and
Soul, new principled with Acceptance and Aid
from Heaven, and invigorated with Efficacy,
Strength, and Alacrity of moral Operations ;
and all thefe proceed from this Faith, it muft be
obligatory and necelTary, v»^here it is prefented,
and known to be given for that End, that
moral Effedt of good Works, becaufe that End
is obligatory and neceflary.
More efpecially, fince God, who never does
any thing in vain, has fo exprefly cotjimanded this
Faith in iht Mediator^ and indifpenfably conne6led
it to that very End -, we may be as morally cer-
tain of the Truth and Meaning of that Com-
mand, as of the Truth of the End. I acknow-
ledge that when the End of the World comes,
Faith vanifhes ; but as long as that is adjourn-
3 e^»
DEISM Delineated. 261
cd, I affirm, this mud fubfift in full Force andCHAP.
Virtue. It is an unaccountable Pcrverfenefs, /\I ^i^i
and no lefs Inconfiftency to receive and own the^^'^
Revelation, where the Command is every where
fo plain, and yet declare it not obligatory. I
have before prov'd at large *, that it is not an
arbitrary Command for commanding fake, but
carries its Reafon with it ; that Faith in Chriji
as Son of God, and Son of Ma}7, renders him the
fiilef and abieji MEDIATOR, every way, that
can be conceiv'd by human Reafon -, and how
that Faith prefides over all the Means, and by
a moral Operation adjufted to a moral Agent,
carries with it the Power of the moft Divine
Perfuafion for regulating and improving the Na-
tural Religion of the IVTeans, Repentance, and
Prayer, with proper Efficacy and Acceptance for ''
perfefling the Religion of the End, to the faving
of the Soul.
Nature may rebel againft Principle, but
where there is no Principle to controul the Re- "
bellion, there can be nothing but Anarchy with
all the Licentioufneft of Mif-rule, A Man may
fometimes be worfe than his Belief and recover
himfelf ; but it is as impoffible for him ever to
be better, as for the Stream to rife higher, or
be better in Quality, than its Fountain-head.
Health and Poilbn may as well confilt toge-
ther, in the fame Conftitution, as the fafe Way
to Salvation, and a wilful Corruption of the Faith
of Chrift in a meditated Departure from its true
Ufe and Application for working out our own
Salvation.
»
Throughout the firjl relume.
■i.
S 3 According
262 DEISM Delineated.
CHAP. According to Natural Religion, the
XVIII. Principle of Virtue is the feeking to pleafe
^'^''"^^'''^^God by our Acflions, in the Belief of his being a
Rewardor of thofe that do fo. That as we
receive our Being and Powers of AcStion from
him, fo we are to receive our Happinefs alfo
from his rewarding Hands : Without this Faith
it is impojfihle to pleafe him. Confequently, Vir-
tue, or Works, are no longer Works, than as
they are aduated by, and done in Virtue of
that Faith -, nor will Faith be any longer Faith,
than as It produces, and is bent upon producing
Works: and Works fo perform'd receive their
Virtue and Power of pleafing from that Faith ;
whilft Faith itfelf is nothing at all without the
other: but with them, 'makes them what they
ought, or pretend to be, an A61 of Religion.
This is the Tree that Virtue grows upon •, nor
can there be any Fruits of true Virtue, in any
Place of the Earth, without this Tree.
• Now it has appear'd before that this Faith in
God as a Rd-warder^ as general and implicit as
it is, includes Faith in- the Mediatoj\ and fecures
all the moral Attributes concerned in that glo-
rious CEconomy ; and therefore may ferve, when
duly kept up to, and reafon'd upon, to pleafe
God, who is no Refpefler of Perfons, in any
part of the Earth. But as that Faith, thro' the
Favour of God, in all Chriftian Nations, efpe-
cially Protejlant^ is become fo very explicit, and
fo vei'y particular in all the Offices of a Media-
tor, it obliges Men, as they explicitly believe
in God, fo alfo to believe explicitly and particu-
larly in the Mediator, in each of thofe his Offi-
ces, as before explain'd. And when God, who
before commanded the Adion, comes after-
wards.
DEISM Delineated. 263
wards, to any People, and explicitly, and naoft C H A P.
exprcfly and very preflingly commands the ^^^i^
MANNER of the Adlion, and in that manner ^^^^"^'""^
difplays a Cornucopia of the mod convincing
Arguments of entire Reconciliation, in Method
and Manner of pleafing him ; if the Manner
fo publilh'd, and indifpenfably infilled upon,
obliges, as well as the Adlion, (it being fo ne-
ceffary to comply with the eftahlifb''d Forms in
Courts of Law and Equity, that all is rtjedled
without it) they, who offer to rebel againft the
Manner of the A6tion, rebel againft the A6lion
itfelf, and make it of none effed to themfelves.
Their Virtues may truly be Q3.\Vd fplendida pec-
cat a (tho* the fame Virtues in a Heathen Coun-
try are not fo) being wilfully deflituLe of the
known Principle of Virtue -, where it is re-
fraftory to Chrijl, it cannot be pleafing ; where
it is ignofant of him, it may be acceptable to
God ; and the Mediator, who died for all Men,
may be their unknown Friend and Interceffor.
But how (hould he regard thofe who have
little or no Regard to his greateft Kindnefs, his
Death, and Interceflion ? If that Tree of Chriftian '
Virtue is corrupt, the Fruit muft be the fame •, and
the only VV^ay to mend the Fruit, is to mend the
Tree in its Property of bearing what is accep-
table to the Divine Majefty. The Tree is Truths
from Heaven, and the Fruit is Holinefs in all its
Branches. But if the Tree is fplit in halves (by
denying the Divine Nature of the Mediator)
and that half fubdivided by the Sociniam, how «
•fhould Chriftian Fruit be expedled ? And there-
fore the modo vita: fan5fimoma falvafit^ is a fandi-
fied Pretence, and mere Cant-, a Ruination of
Virtue, and of themfelves too, if they perfift
S 4 therein, .
264 DEISM Delineated.
C H A p. therein. Jiid fuch another falfe Courtfhip,
^^^j^ fawning Friendfhip, and flattering Admiration
^^'"'^ of its Beauty (in beautiful Language and mere-
tricious Drefs of Words, as moft Flattery is
' made up of) as the Author of Jiiquiry concerning
it profefles -, whilft at the fame time he fecretly
(labs it to the Heart, depriving it of its greateft
Recommendation, and moft intrinfick Value of
pleafing God, by a dutiful Oblation, Humi-
lity, and Dependence upon him, as a Rewar-
der \ which is the true Principle of Virtue, and
has been fo from the Foundation of the World,
and that is Faith \ and may be call'd its «rv)(A«
u'miov, and the Foundation of all acceptable
Religion, Natural, or Reveal'd. Which being
a dependent expedant Thing, Man is guided in
either of them, by the Notion and Belief he has
imbib'd of God that correfponds to it; and one
of the AKCients accordingly makes that fuitable
beco7ning Faith and EJlimalion of God the BaftSy
and Foundaticn cf all Virtue * ; another the moft
fovereign Regulator of all Gcdlinefs. i" Society in
this WorkI and the next makes the Hap-
pinefs of Man in both ; Law makes So-
ciety ; and the Sanctions of Rewards and Pu-
nifhments makes Law; which fhews the Diffe-
rence and affords right Notions of Governor
and Governed, Creator and Creatures, God and
Man.
III. There are DOUBTERS of this Faith,
Scepticks by. Principle. I would obferve 3 few
Things of the unreafonable, abfurd Condud: of
ff,«(iol^HfAV ©?« Xo^AV T* K^ muv. Orig- Dial. I. ^. i.
t To Kv^iuTtiTov <t ivnCei^f. Efid. c. 37.
thefe
DEISM Delineated. 26^
thefe fort of Men before I give a diredt Anfwer.CH AP.
They doubt the Principles of the Atheift^ and no XVIII.
\t{?, doubt the Principles of x.\\t four forts oi Deijli '^•^'V'^
as enumerated by Dr. Clark. ^ In fhort, the
Principles of all Religion, Jewijh, Mahojnetarty
Pagan, Chrtjlian, are equal Matter of Doubt to
a thorough Sceptick. His Religion is to doubt
of all Religion to the End of his Days ; and
fo long as he continues to do fo, is in as bad,
or rather worfc State than the Athe\Jl, who re-
je6ts them all. This laft adls with fome Confi-
ftence, fins by Maxim and Principle, having
no Reftraint but the Laws of his Country, and
the outward Appearance of falfe variable Ho-
nour, without any Difturbance from any reli-
gious Principle -, and takes care to fkreen him-
it\i under the fofter Name of Tieift, as long as
the other Appellation is fhocking and odious in
Sound.
But the Sceptick neither fays in his heart
there is no God, nor fays, there certainly is
one : he neither denies, nor affirms ; and fo has
all the Inconveniencies of denying, without any
of the Benefits of affirming and ufing. He
pradlices upon no religious principle, Natural,
nor Reveal'd : his Principle is ftill to poftponc
his intentions of being fatisfied as to the Truth,
fome time hereafter •, a worfe fallacy than de-
ferring Repentance to a Death-bed ; for then
they have the principle to feek, and be fatisfied
whether it is a Duty or not. All the time they
fhould be obeying a plain Law for the good
of themfelves and the World, they fpend in
forming Syllogifm^ about Law, and Obedience ;
f Evidences ofKat. and Reward Rel. p. 19, &c.
and
266 DEISM Delineated.
CHAP, and fo live without Law. If they do any laud-
^^JJ^able adion, it muft be by Chance, or from
^'^^^^'^^'''^ feme foreign motive, never out of Defign ;
there being no fix'd Principle to dcfign upon,
and where that is not, there can be no Virtue ;
for whatfoever is not of Faith, is Sin. And as
they live void of Confiftency, and all Care of
themfelves, either as to the Principles, or Con-
fequences of their aflions, how can the Care of
others do them any good, farther than endea-
vouring to convince them of a folly and abfur-
dity, that exceeds all that is to be found among
moral Agents, I mean Mankind ; for they may,
perhaps, doubt whether they are moral Agents,
or not?
There are two extremes more or lefs culpable
in the Condufb of the Underftanding, with re-
gard to Truth, (i). Thecondu(fl of mofl: Mens
Underftanding towards Truth is fo negligent
and lofe of Attention, that they take up with
the fmallefl appearances, without diftinguifliing -,
they admit into their minds popular difcourfes
and pofitions •, and to fave the trouble of exami-
nation, and be like their Neighbours, take the
Truth of them for granted, and almoft for
facred ; they treafure up in their minds a con-
fufed heap of either obfcure, often falfe, mifun-
derflood, at leaft, unexamin*d particulars -, upon
thefe they reafon and draw conclufions fimilar to
the premifes •, little confidering what they fay
or what they mean ; they receive bad reafoning
daily, and pay it away again : and becaufe they
think it a diminution to their Underftanding to
be ignorcrnt of any thing, notwithftanding fb
many things are really hid from our knowledge ;
or to doubt of any thing, tho' fo many others
are
DEISM Delineated. 267
are wrapt up in uncertainty and ambiguity jCH A P.
hence it is you converfe with To many miftaken XVIII.
minds, and almoft as many pofitive people, who ^'^^^^^^^'^
form a rafli judgment of what they know confu-
fedly and obfcurely, decide peremptorily what
they don't underftand, nor have examined into.
2. T H E Sceptick in order to avoid this too
great credulity which he laughs at, runs into
the contrary extreme, the worft extravagance of
Underftanding, a more ridiculous weaknefs than
the former, and, at the fame time, a moft perni-
cious impudence in denying the Ufe of any
Truth in Society, however conftant, ufeful and
indubitable the Truth is ; and rather than be
at the pains, or bear the requifite attention for
feparating miftakes and drofs of error, he fool-
ilhly throws the Gold and Truth away toge-
ther, and fo impoveriflies and ftrips his Under-
Handing of that which was made to adorn, and
enrich it, preferve and guide it.
T H o' they are fo fcrupulous as to carry the
doubting Humour to every thing without them,
yet it is Madnefs to doubt their own Exiftence,
or the Truth of what they feel wkhin them-
felves -, if any thing has a Title to the feeling
Senfe of Reality it muft be that : but if the
Truth oUhat is allowed, the Truth of what is with-
out unavoidably follows, becaufe what is without
concerns, and is relative to what is within.
The Difputes among Chriltians are to him no
manner of Juftification. For they are neverthelefs
' agreed in praftifing upon Fundamentals : but he
allows no Certainty even as to them ; affefts the
difputing Humour perpetually, and comes to
no Refolution j and therefore being divided be-
tween
268 DEISM Delineated.
CH AP. tween two contrary Interefls, is diftraded, and
XVIIl. torn in Pieces by his own Doubts, and tolled in
^'''^'''''**'^ Mind perpetually like a Wave of the Sea, un-
ftable in all his Ways ; not having the Satis-
faftion of following the Lord^ in cafe he is God,
nor yet of following Baal, in cafe he is the God.
And this l^ertigo of Opinions, and Vanity of
difputing every Thing, .takes the Heart quite
off from making any Application, or forming
a-ny Purpofe of Practice ; and thus the whole
Life pafles, and evaporates in Speculation, for
Speculation fake, without any Thought of the
true Ufe of it -, with the greateft Dilfatisfadion
in Life, and, at the fame Time, the leaft Repu-
tation, as being void of all Senfe and good Con-
du(5l, robbing himfelf of the true Ufe of his own
Underftanding, and of all Benefit of Truth and
Knowledge -, which is nothing elfe than, dare
operam ut cum r-atione infaniat, *' to exert his Fa-
" culties in order to prove himfelf the mod
*' egregious Fool in the World." There is
neither Seed-time, nor Harveft in his Calendar ;
if it was not for the Faith of his Neighbours he
would be fbarved. He runs down all Wine as
univcrfally fophifticated (tho* he loves it well
as it helps to Jefts and Scorn of Religion) be-
caufe, in this Country, a great deal is fo. Thus the
Scorner feeketh theU^ifdomo^ finding out Cheats,
hut never findeth it, becaufe he declines or rather
fcorns the common dijlingui/hing Methods of
finding ; with him all 'Things arc Cheats : and
what is the fagacious Confequence of all this,
but to live the fmile of Co-temporaries, and be
remember'd as a painful Tormenter, -and Arch-
Deceiver of himfelf? So wretched a Seat is the
Seat of Scorners ! He needs no .Hell to revenge
the firft i and the latter befpeaks a Madhoufe, or
is
DEISM Delineated. 269
a Fool's Cap. For is not that man defervedly theC HAP.
Jeft of all the World, who makes a Jeft of all . "^^^Ji^
Truth ? ^^^^
I T is impofTible for him to anfwer to himfelf,
the Hazard he runs ; for, if the Truths of
Chriftianicy are but poflible, he adls not wifely ;
if probable, very imprudently ; if certain, his
Condudl is moft miferable, enthufiaftick, and
mad. And as to the Capacity of raifing a Dif-
pute, there is no Honour nor Reputation in
it, unlefs it is the Credit of excelling others in
Vain-glory, Perverfenefs of Spirit, and a bad
Heart join'd to a good Memory, and voluble
Fancy, bent upon the worft Purpofe, of unfet-
tling every Thing valuable in human Society ;
every Thing more or lefs being capable of Dif-
pute, mathematical Demonftration excepted.
I Proceed to confider the Objeftions of
thefe Scepticks. The Author of Chara5ierijlicks
lays his down in thefc Words, " Whoever is not
** confcious of Revelation, nor has certain
" Knowledge of any Miracle or Sign, can be no
" more than Sceptick in the Cafe : And the beft
*' Chriftian in the World, who being deftitutc of
*' theMeansofC^r/<2/»/)', depends only on Hiftory
** and Tradition for his Belief in thefe Particu-
'' lars, is at beft but a Sceptick Chriftian.*
»» ♦
The Author of Chrijlianity as old, &c. has
thefe Words ; " That God revealM his Will,
" any way befides the Light of Nature, can
" only come under the Head of Probability ."t
" And as there can be no Demonftration of the
* Vol. Ill, p. 72. f p. 162.
" Re-
<c
270 DEISM Delineated.
CHAP.*' Revelation itfelf, fo neither can there beany
VXIII. " of its Conveyance to Pofterity ; much lefs
^■''V^^'" that this or that has been convey'd entire to
" diftant Times and Places." — " Nay the very
" Nature of Prooabilicy is fuch, that were it
" left to Time itfelf, even that would wear it
quite out*, at leaft if it be true, what Ma-
thematians pretend to demonflrate, viz.
That the Probability of Fadls, depending upon
" human Teftimony, mull gradually leflen in
" proportion to the Diftance of Tigie when
" they were done."
The firft fuppofes, there is no Certainty fuf-
ficient to aflfure us of the Truth of the Chriftian
Religion, lefs than Eye-fight of Miracles and
Signs. The fecond fuppofes, there is no Foun-
dation for believing it, but only Probability ;
the Nature of which, he fays, is fuch, that the
Progrefs of 'Time zvill wear it quite out. In
anfwer to both, I fhew,
1. That the Evidence o{ our Faith is built
upon moral Certainty.
2. That that Certainty does not in the
leaft diminifii by Progrefs of Time.
The Abfurdities that overtake the firft Sup-
pofition are fo marry, and fo flagrant, that the
bare mention of fome of them is fufficient to
expofe the Futility of fuch an Objection. In
order to make Chriftians, or make them cer-
tain of their Faith, it fuppofes, that Chrift ought
to live and die, rife again and work Miracles
in every Age, in every Country, in every
* *. 163,
City
DEISM Delineated. 271
City or Town in the World fucceflively ; or, atC HAP.
leaft, that the Apoftles and Meffengers of that XVIII.
Faith muft continue fo to do, to evince the Cer-^'"^^''^*'*'
tainty of it : which is to deftroy the very End
and Ufe of Miracles. A ftrange Demand from
a Dpjl ! who all agree to make a Jeft of the
Teftimony of Miracles, and yet infill upon them.
Ridiculous Perverfenefs in Perfection !
The Sight of Miracles, particularly that
great one, ChriJ} rifen frojn the Dead, is, by-
Implication, affirm'd in the Record of them to
be infallible Proofs ; and they undoubtedly ^re
fo. The Convidion they bring to the Beholder
is fo roufing, and in a manner irrefiftible ; that,
one would imagine, they could never fail of
neceffitating Affent to the Truth of the Do6trines
they were brought to prove ; yet we know,
fome of the Beholders of many of them, rather
than receive the Dodlrines, abfurdly imputed
that very Proof to a quite different Author, the
greateft Adverfary totheDodrinesin the World.
And if fuch a Proof is refiftible, it follows, that
Miracles feen work Convidion only in a moral
Way •, and that Miracles believed and undenied
as to the Matter of Fafl of them, foon after
they were feen, and fo to the End of the World,
will produce no Convidlion upon thofe who will
not embrace the Dodrines ; and that Evafions
againft that Teftimony, tho' never fo undeniable,
will ever be offer'd by fuch, in excufe for ngt
embracing.
This is notorious with refpeft to Celfus, Ju-
lian, Porphyry, bitter, potent, learned Enemies
of the Chriftian Doflrlne. They acknowledg'd
the Matter of Fa^ of fuch being really wrought,
and
272 DEISM Delineated.
CHAP, and were no Impoflure, in thofe who teftified
XVIII. j-^^ Faith ; yet had no 'effefl, nor ever will have
^''^^^^^''^ upon any refolv'd Enemy to fuch Dodrines, de-
termin*d to continue bad, becaufe they are too
good and contrary to them, to be receiv'd.
Therefore it need not be added, that if the Truth
of thofe Miracles could not be objedled to,
then, when the Circumftances of Time, Per-
fons, Places were all recent, and no Opportunity
nor Ability wanting to have deteded the For-
gery, they muft remain undeniable and invin-
cible to all Ages after. How abfurd therefore
is -that Sceptical Infinuation, " There being at
•' prefent no immediate Teftimony of Miracle
*' or Sign in behalf of holy Writ That the
*' holy Records themfclves were no other than
*' the pure Invention or artificial Compilement
*' ot~an interefted Party, in behalf of the rkheji
•' Corporation and moft profitable Monopoly
" which cou'd be ereded in the World." *
Nothing is probable itfelf in rerum na-
tura -, becaufe every thing really is, or really
is not •, and therefore naturally certain that it
is, or naturally certain that it is not. But with
refpedl to the Recipient, or judging Faculty,
whether the Thing is, or is not, or in fuch Cir-
cumftances, or not, the Conveyance of the Truth,
and thejijdging Faculty being both fallible ; we
cannot have, from the Nature of Things, an
infallible Certainty or Demonftration : neverthe-
lefs, we have, at the fiime Time, plenty of
rational, moral, human Certainty, fuch Evidence
as the Nature of the Things is only capable of
being proved by : and as it extinguifhes and
• Charaiier. Vol. III. 236.
ex-
DEISM Delineated i!^ j
eludes all Doubting, upon the jufl: GroundsCHAP.
and moral Reafons of doubting, is equivalent ^VIII.
to that Infallibility which belongs not to our Na- '^•''V^^
ture ; or to that Demonftracion, which it is in-
capable of receiving, in any Thing, but Math(-
maticks. So that there may be a mod fufficient,
moral, conclufive Certainty, at the fame Time
there is an underftanding Faculty naturally falli-
ble, and a natural Poflibility that the Thing may-
be otherwife.
This is evidently the Spring of all human
A(5lion, either with refpeft to this World, or
the next, in regard to every thing we don*t fee
ourfelves •, and yet at the fame Time, there is
all moral Affurance, full Certainty and imputed
Subftance of the Things themfelves ; and fo their
Affeftions, and Relations to us, and our Mo-
rals, become certain. Confequently, Faith is a
Virtue, becaufe it is an Affent, not from Sight,
but Reafon, upon Argument morally perfuafive 5
that 'it need not, ought not, cannot always be
upon Sight, and yet is neverthelefs as true and
certain in the Eye of Reafon, in every moral
Agent, as if it was. And is more commend-
able and rewardable for being founded in Rea-
fon j Blejfed are they who have jtot feen and yet
have believed. A Convidlion from the Evidence
of Reafon is more valuable in the Sight of God,
than that from Senfe -, and this ftanding Ar-
gument, ever the fame, of the ever endu-
ring Gofpel, is more worthy of its perpetual
Dignity, and its univerfal Importance, than the
fenfible temporary Proofs of it. The fuperior
Blefling of believing without feeing, throws the
Argument of all future Belief out of the Tefti-
mony of Senfe, into the more human Teftimony
Vol. II. T of
274 DEISM Delineated.
CHAP, of divine Hiftory and the Evidence of Reafon
XVIII. thereupon.
And confequently ic mud be a very idle
Liftening, and incogitant Credulity to imagine,
that any after Apparition from the Dead fhould
ever be able to make that certainer than our
Lord ever intended it fhould be, to future Ge-
nerations i or, that it can be any thing lefs than
a Difparagement to him, and his Gofpel, to be
willing to call in a-frefh the Evidence of S^nfe^
after that had been fo irrefragably eftablifh'd by
his own Refurreoiion from the Dead •, and he
has determin'd, and given the Preference, in
addrelHng and limiting the Perfuafion of his
Gofpel to the reafomng, more than to the feeing
Faculties of his Chriftians. Was an Apparition
from the Dead in every Age and Place, any Di-
vine Argument of a future State, where there
is a ftanding Revelation, not only of Mofcs and
the Prophets^ but of Chriji and his At.ojlles,
every Chriftian has a Right to expedl it : But as
they are forbid to expect it, there is the lefs
Reafon for any to pretend to thofe officious
Proofs, or for others to believe the Report.
The Virtue of believing confifts in being
morally, and therefore dutifully, fatisfied of the
Truth of Things not cognizable to our perfonal
Senfes, which concern us as moral Agents ; and
moft moral Truths are of this Nature. M(3/Z?£-
w^Z/cW Demonftration fhews the Subjeft of its
Science to be true, from the Impojfibiitiy of its
being otherwife. What Thanks, what Virtue
in believing what one can't help, or hinder be-
lieving.'' But as the Will can, and does help or
hinder believing in the other Cafe, Unbelief is a
i Sin,
<-^/->-^
DEISM Delineated. 275
Sin, and Belief a Virtue, where there is /iiffi- CH A?,
aenl Evidence : And as there is more of JVill^ XVIII.
than Underftanding in Matters of plain, prafti-
cal Faith, therefore Sin and Duty, Reward and
PunifhiTicnc, are annex'd to the Tranfgreflion,
or Obedience of Faith.
No Man can have any Inclination that mathe-
matical Demonftration Qiould not be true ; being
oppofite to nothing that he chufes or refufes, as
a moral Asrent, But when the Evidence of the
other fort, as cogent in its kind, as the other
in its kind, happens crofs to Inclination irregu-
larly indulg'd, we know what a bad Chance it
Hands, of being received : Here the Will is
particularly affeded in the reigning Intereft of
its Purpofes, and puts itfelf into an oppofing or
refufing Pofture ; but being unconcern'd in the
other Truth, becaufe no moral Good or Evil
iffues from it, it has nothing to objedt.
What gives the moral Certainty, is of like
Nature with that, in many Cafes, which affords
mathematical Certainty, /. e. if the contrary Sup-
pofition involves a moral Abfurdity, or Impof-
fibility in the general Courfe of human Belief,
fafely trufting unfeen Things to be true ; which
is fo abfolutely neceflary in the World, and is
the Law that holds Society together, in its effen-
tial Mutuality of Truft. If it is morally impof-
fible it fhould be otherwife, with refped: to the
firft Teftifiers of the Chriftian Faith, or their
Conveyance of it to others, that they fhould be
deceived themfelves, or have any Defign of de-
ceiving others -, fuppofing Mankind to ad: upon
the common known Principles which influence
their Actions, and their own Faculties to be fo
T 2 commonly
276 DEISM Delineated.
CHAP, commonly true as not to deceive them ; then
^V^Jf,the moral Certainty of the Truth of their Tefti-
^'''^'^^'^ mony, and the Conveyance of it to us, is un-
exceptionable.
Whe N the Sceptkk pradifes his Doubts upon
the Principle of believing nothing certain, nor
any Perfons, nor any Record to be fufficiently cre-
dible, becaufe there is a natural Pojfihilit^ of De-
ception j he afts upon a Principle that diflblves,
by fufpending the Obligations to moral Duties j
he does his befl to bring Ruin and Confufion
into Society •, he undermines the Support of all
Civil Government, and Adminiftration of Ju-
flice •, and overthrov/s all Hiftory, all Science,
all Truft in the World : Which being fo dread-
ful an Abfurdity, and fo great a Contradiction to
the Perfedions of God the Author and Gover-
nor of Society, againft his fuffering fuch an Evil
and Deception in the World, it muft be morally
impoflible that fuch a Principle can be right, or
true-, and therefore Belief upon fufficient Evi-
dence is morally certain and authentick. But
to offer to lupport fueh a Principle by Tefti-
mony of former Times, is intolerably worfe ;
becaufe that is acknowledging the Validity and
the fufficient Evidence of Teftimony^ when it
makes for them, and doubting it always, as
. often as it makes againft them.
Mr. Hohbs himfelf is forc'd to allow " the
*' admitting Propofitions upon l^rufl in many
" Cafes, to be no lefs free from Doubt than per-
*' fe6t and manifeft Knowledge: For as there is
" nothing whereof there is not fome Caufe •, fo
*' when there is Doubt, there muft be fome
" Caufe thereof conceived. Now there be many
3 " things
DEISM Delineated. 277
*' things which we receive from Report of other s^OH A P.
" of which it is impoflible to imagine any Caufe ^^^^
" of Doubt : For what can be oppos'd againll ^'^^^^'^*^
*' the Confent of all Men, in things they can
" know, and have no Caufe to report otherwife
** than they are (fuch is the great Part of our
" Hifiories) unlefs a Man would fay, that all
" the World had confpir'd to deceive him *."
Now, tho* the Teftimony is never fo plainly
from God, and the Record thereof fupported by
the moft unexceptionable Hiftorical Evidence
(which is all the Evidence the trueft Narration is
capable of, nor is there any Evidence or Truth
of Things furer than that of fome Hiftory) ftill,
it is in the Power of Man, efpecially under the
Biafs of irregular AfFeftion, or culpable Preju-
dice, to fufpend his Aflent to Truths never fo
well attefted, and conveyed •, by not fuffering
his Underftanding to attend fufRciently, if at all,
to the Credibility, or Importance of the Things
fpoken of; regarding neither the internal, nor
external Evidence that evince their Certainty,
and their Excellency. And fuch is their Excel-
lency, the lefs the Truth concerns us, the more
faUible and various will human Judgment ever
be J the more generally important thofe Truths
are, fo much the clearer the Perception, fo
much the more certain and unanimous the
Judgment,
I T is abominably fhameful in the Author of
Chrifiianitj as olf^, &c. barely CO repeat the
dale Objedion of various Readings in Diminution
of the Credit of the Conveyance of thofe Truths,
after they have been fo confounded in it, and put;
* Tripos, or "Three Difcourfi-, pag. 36.
T "2 to
278 DEISM Delineated,
C H A P. to flight by PhiUleuthenis Lifftenfts^ and not able
XVIII. to rally the leaft Reply, after fo many Years
^^■'^^'"^^ftudy for it. Efpecially, when it is confefs'd on
all Hands, that no one Matter of Faft, or Faith,
or Pra(5lice, in any of the material Things that
concern Salvation, are in the leaft affefted by
them •, but all remain as entire as if they came
frefli from the Apojiles Hand-writing. They
themfelves overlook abundantly more various
Readings in every prophane Author of like
Antiquity, as no Impeachment or Objedion
at all.
Besides there is a further moral Afifurance
to Chriftians, in common, and Security enough
againft any Doubting, from vionumental Pradice
grounded upon the firft Eftablifhment, for pre-
ferving the Memory from Father to Son, from
Age to Age, in the Obfervation of Baptifm^ the
Lord*s Supper^ Eajler-da^ annually, and the
Lord's- day weekly ; which hand down the Death,
Refurreftion, and the other great Articles of
our Faith. The Refurredion of Chrift, and
Afcenfion to Heaven, is moreover an eafy,
fliort, effedual Argument to every plain Chri-
ftian, of the Refurredion of our Bodies, the
Immortality of the Soul, and a future State,
beyond any labour 'd Proof. Nor,
2. Does the moral Certainty of the Evidence
of Faith diminifli by Prcgrefs of Timr. For
with Refpecl to that frjl and primary Care,
there is, befides the Providence of God, the
moral Argument from the Principles Mankind
always adt upon, in the conftanr, and common
Concern of tranfmitting to PoRerity important
Fads and Truths, which concern them, as much
as
DEISM Delineated. 279
as themfelves. And if Men are (o careful of C H A P.
tranfmicting to Porterity Greek, and Roman Hi- "^"^^if^
ftory of worldly Tranfadions, when, by the '"^
common VicilTitudes of earthly Dominion, the
Concern of After-Ages will indeed diminilli, and
die away in Procefs of Time in proportion to
the Diftance; can they neglcdl to tranfmit that,
with equal Care, wherein themfelves were fo
deeply interefted, and lateft Poftericy no lefs ?
The Intereft and Concern that Pofteriry may
have in recorded Fads is one Thing, and the
Truth and Certainty of thofe Fadls quite ano-
ther ; the former indeed may thro* Diftance of
Time and Place dwindle into nothing, whilfl the
other remains, and will, as long as the Record
lafls, for ever remain as true and certain, as at
the firft recording; if true then, it muft always
continue fo. Accordingly, who doubts the
Truth of the Greek, Roman, or other authentick
Hiftories, any more now, than a thoufand
Years ago ? Whilft our immediate Concern in
any of them is worn out and come to nothing.
But in the other Cafe, the Truth and the Con-
cern are the fame, and will remain fo to the End
of the World ; I mean, that Men ought ever
to fhew the fame Concern for Truths they
may be morally certain of, and are as much in-
terefted in, as thofe that firft committed them to
Writing.
If the Certainty of thofe Things whereof
they affirm lofes any thing of its Force and Con-
vidion, by Succeffion of Time, it muft proceed
from the Diminution of the Reafons, and De-
clenfion of the attefting Circumftances, which
m«ide the firft WicnefTes and Teftifiers credible.
T 4 Bui
28o DEISM Delineated.
CHAP. But if none of thefe has lefTen'd or varied, nor
/^^J^can IciTen or vary to the lateft Ages j then the
^^'^^^ Truth will be as well tellified to the lateft Po-
ilerity (confidering the AfTiftance of Printing)
as it was at fir ft, one Day in that Cafe certifieth
another : /h it 'u:ai in the Begimiing^ is Now, ami
■ever Jhall he. If they were Eye-WitneJJes of the
Fa(5ls at firft, they will continue the very fame,
before the Eyes of all the reading, and t6 the
Ears of all the hearing World, to the Confum-
niation of all Things. If they were not only
capable, but honeji^ faithful, confifient Witnefies ;
not only honeft, and confiftent annong them-
felves, but confirmed from Heaven by the Power
of working Miracles ; not only confirmed from
thence, but, like Lambs among Wolves, endured
all Affliciion and laid down their Lives for the
Teftimony : If their Teftimony was not only
not contradicted, but co-attejied by co-temporary,
foreign Hiftory of other Nations: And if all
thefe were the ratifying Reafons, and afcertain-
ing Circumftances of the Truth at firft, they
will continue in the fame Force of Perfuafion
and Conviftion for ever •, nor will they ever be
fpent, or exhaufted : Becaufe they remain re-
corded and reprefented in the fame unvaried
State, for ever.
Not to mention from Progrefs of Time the
increafing Addition of Attcftations, from the gra-
dual fulfilling of Prophecies, which remoteft
Pofterity will have the Advantage of; and con-
fequently that Progrefs of Time, inftead of in-
validating, will accumulate Strength to the Evi-
dences of Chriftianity, and banifti Infidelity
jfrom oft the Earth, by the all convincing Luftre
of its Truth, in the Experience of lb many Ages.
The
DEISM Delineated. 4j8j
The farther the Stream of Prophetick and Even- C H A P;.
tual Truth runs fronn its Spring Head, the firft Xvm.
Promife of God to Man, the larger it grows, ^"^'V**^
it bears down all Denial, and drowns Scepcicifm,
Claying hold of every Twig to fave itfelQ very
deep.
That mathematical Book therefore of a Re^
verend Author alluded to in the Margin, though
I have not the Opportunity of feeing it, if it
ftiould happen to be calculated to make out the
Truth of that Text, Neverthelefs when the Son
of Man Cometh^ Jhall he find Faith en Earth ?
If that End is miftaken, the whole Procefs mufl:
be a Miftake j or at lead an egregious Imperti-
nence, as being founded upon a wrong H^jpothe-
•fis, (though I rather prefume i\\2it fucb an Author
could not be in earneft.) Nor can Mathematicks
have any thing to do in the Affair, any farther
than common Arithmetick counting up the afore-
faid attefting Circumftances, and the gradual
Diminution of their Credibility, in Time ; the
contrary of which I have made appear. For
the Faith there fpoken of cannot be underflood,
and ought not to be extended to any other fort
of Faith, than what our Lord was then difcourf-
ing about, or its fimilar Cafe ; and that is plainly
the Son of Man avenging the Ele5i fpeedily by
the Deftruflion of the Jews : Yet they began to
think the Delay fo long, that many cried out,
JVhere is the Promife of his comifig ? Many forfook
the affemhling themfelves together, and reverted to
Judaifm -, and there were but few left, who be-
lieved the Speedinefs of that Vengeance or Com-
ipg of the Son of Man, till they were furpriz'd
* Luke xviii. 8.
with
282 DEISM Delineated.
CH A p. with th6 Suddennefs of it. So likewifc at the
XVIII, Day of Judgment, there will be but little
^•^V"*^ Faith as to the Suddennefs and Unexpcdednefs,
though premonifli'd of it i Men will be equally
furpriz'd, all too carelefs, and too many un-
provided.
I CONCLUDE therefore with Refpefl to the
SceptickSy that they are not only inexcufable
to them.felves, but Criminals againft God, and
Society i by confidering fuch important Truths
and fuch fufficient Evidences of them carelefly
and negligently ; fufpending all proper Refolution,
andafFefting always to doubt the Truth. Tho' if
they allow any one thing to be certain^ fuppofe
their own Exiftence, if they have not the Af-
furance to doubt of that, that is fufficient to
confute and confound the Abfurdity of their
Humour. The Certainty of their own Exiftence
unavoidably proves the certain Exiftence, the
Nature, and Attributes of God ; whence follows
the Truth of Religion, the Refutation of what
is falfe, the fixing and afcertaining, and the
clearing up of all Doubtfulnefs, in what is moft
valuable and concerning. But it is certain they
are fecret, tho' undeclar'd Enemies of the Faith,
not openly throwing off Friendfhip to it, whilft
they retain Hatred at the Heart, and confe-
quently in their Adlions and Conduft are worfe
than the Deijl^ who is an open avow'd Adverfary.
And therefore it is inconfiftent in the larter, af-
ter they have openly declar'd themfelves Enemies
and Rejefters of Faith, to put on rhe Sceptick in
their Argument ; for that is rejeding abfolutely
and retaining it, at the fame time, at leaft in
the appearance of Sufpence. ,
IV. Tkeri
DEISM Delineated. 283
CHAP.
IV. There are NEGLECTERS of this XViii.
Faith, among the outward Proftfifors of it. As ^^-^'^'^
the three former are guilty of Immorality thro*
a vicious Will, rejeding, or corrupting, or (ui^-
pending Aflent to the Faith, fo thefe are guilty,
by fufpending Pra6lice fuitable to it. Thefe are
the moft numerous, and too many of them the
Seminary of the other •, having a Tendency and
Difpofition to grow up in time into fome of the
former. When an Age is very much degenerat-
ed in Pra<5lice contrary to its Principles, it is na-
turally inclin'd and prepar'd to receive Principles
that are more favourable to fuch Practices, and
People fo difpos'd can hardly mifs of them, as
they fo openly proffer themfelves every where -,
and as they fpread and are imbib*d, the Over-
flowing of Ungodlinefs rifes fo much the higher
in its Stream, and will bear no Controul.
All the holy Truths and Duties of Chri-
ftianity, deriving from their Fountain-Head,
Faith in the Mediator^ operate always, in all
Perfons, in proportion as they are heartily affent-
ed to, underftood, confider'd, and ufed as the
Religion of the Means for carrying on the Re-
ligion of the End, i. e. the fulfilling all obliga-
tions to God, our Neighbour, and Ourfelves ;
thofe true pra6lical Ends, for the fake of which,
the other becom.e our Profefiion and Denomina-'
tion. The degree of Piety and Good-works may
anfwer up to, and be in the Proportion of Thirty^
Sixh^ or an Hundredfold i but can^t exceed :
Therefore there muft be the like degrees and
proportion in Faith caufmg thofe Produdions,
by a more or lefs Confideration, or hearty Ap-
plication of thofe ever neceflary Motives and
Springs
;j84 deism Delineated.
CH A P.Springs of Chriftian obedience, where-evcr that
?^^^' Faith is fufficiently promulg'd.
A DUBIOUS Life made up of Ebbs and
Flows of Virtue and Vice may very well become
a dubious Faith of a future State, as was the
Cafe of the Heathen Philofophers. But, with-
out all doubt, it ought to be otherwife fettled
with Chriftians.
- The primitive Chriftians confider'd them,
underftood them, and apply*d them vigoroufly
as the moft divine Means, true in Proof, potent
in Effefl to that End ; which made their Lives
and their Faith fo glorioufly fhine before Men,
zealous of good Works j fuffering any thing for
its fake, and fo adorning the Doftrine of God
our Saviour in all things -, neither being afliamed
of Chrift, nor a Shame to him, in any thing * ;
then did his Religion perfonally fhine forth in a
convincing, divine, irrefiftible Evidence. Their
Baptifm, as it ought, did indeed reprefent to
them their ProfefTion, which is to follow Chriji
and be made like unto him^ dying unto Sin and rifing
to Right eoufnefs, and daily proceeding in all Godli-
?iefs and Virtue -, and the Lord's Supper, or break-
ing of Bread frequently, refrefh'd them, com-
forted them, and help*d to make them fervent
in Spirit ferving the Lord. Faith in the media-
torial Kingdom had a defpotick Rule over thofe
hearty Subjefls, for Improvement and Perfec-
tion in Godlinefs, and Goodnefs ; it had a Lordly
* Dicimus et palam dicimus, et vobis torquentibus lacerati
vociferamur, Deum colimus per Chrifiuniy Tertul. Apol. c. 21.
Hac omnia faciunty non propter ardorem inanis Glorite, fed
propter caritatem Felicitatu eterna. Auguftin.
Dominion
DEISM Delineated. 285
Dominion over the Difciple, when he took theCHAP.
Name Chriftian, he fubmitted as to his Sovereign v^JJf*.
Lord, the After- conduft of his Wiil, Words, ^"^"V^*^
and Deeds, they were all cheerfully and abfo-
Jutely controul'd by its Laws : They never
loft Sight of their folemn Engagements ; they
daily remembred them as the Capital Maxim of
their Conduft : whilft now-a-days every feditious
Tribune of Self-fuJfHciency, or inordinate Affec-
tion, difputes the Authority ; or is very in-
different to the Government ; makes Sacramen-
tal Refolutions in order to remember them no
more, or be nothing the better for them. The
Degrees of Faith, in the ordinary Courfe of
Providence, will ever arife out of the greater,
or lefs Degree of Mens affenting to, and putting
them alfo in ufe as fuch, to fuch Purpofe.
The modern Reafon why the Lives of To
many Chriftians are unlike their holy Profef-
fion is, becaufe they don't examine the Grounds
and the Nature of their Faith, to know the
Certainty and the Purport of it, for giving it an
effedual Force upon their Minds, in referring its
indubitable Defign to holy and righteous Prac-
tice ; they have but an half-perfuafion of the
Certainty of it, tho' attefted with a full Evi-
dence ; they afford an indolent Affent in general
that fuch things may be, rather, than that they
affuredly are, and that our Salvation and Happi-
nefs depend upon the right Reception and Ap-
plication of them ; a Method of not difbeliev-
ing, rather than believing in any Earneft, or
to any Purpofe. How very many in thefe
Kingdoms have been educated in the Chriftian
Religion, yet how very few have embraced it
as
286 DEISM Delineated.
C H A P. fes the Effc-a of a deliberate Choice ? They be-
^^JjJ^ftov their fimple Approbation as on a Faihioii
'^''^^''"*'^ or Cuftom of their Country, and had they been
born and brought up in any other, of another
Perfuafion, they would have done the very
fame ; and therefore if the Falhion of the
Faith fhould vary, or threaten a Variation by
the Defertion of Numbers, they are ready to
come into it : becaufe, as a perfonal, obliga-
tory, covenanted, faving Thing they regard it
not at all. This is that trequent, fruitlefs, feign-
ed Faith, the reverfe of that unfeigned Faith
which is appointed to head a pure Confcience.
And what pity it is, what Reproach and Scan-
dal to the Reafon of many Chriftians, that their
continual Inconfideration, Negligence, and Care-
lefTnefs in thofe Things which they profefs they
do believe, and which they acknowledge they
can do, fhould fo conftantly, and with fo much
Aggravation, undo fo many of them !
They either confider them not as what they
are. Means, but as what they are not •, and fo
reft in them, as the End, 5r«pe'pyov tpyov, as able
to acquit them of the moral Law, or difpenle
with fome Difobedience, or raife Hope of Jufti-
fication, or, thro' fome other falfe defeating
Opinions mixing with it, defeat its Intention.
Or, if chey take them to be Means, they never-
thelefs employ them not at all, or negligently,
and unconftantiy ; and fo either way fhame their
Prof-fllon, and fo relinquish the ferene Benefits,
Comforts, and Heavenly Benedi6tions o^ their
Faith, for the horrible Accufation, and Con-
demnation thereof.
That
DEISM Delineated. tiSy
CHAP,
That Animadverfion may poflibly be too XVIII.
juft, with refpedt to feme few, ** who went ^'^'V'**^
*' from Church to Chapel, from Chapel to
" Church, and were pun(5tual in all Church Ce-
" remonies, without regarding the End for
" which they could be inftituted : So^ that in-
" ftead of being humble, affable,' and good,
** they have proved big with the worft fort of
" Pride, Spiritual Pride •, cenfuring and de- ,
" fpifing their Neighbours, though ever fo
*' good, if they were not as pundual as them-
*' felves in oblcrving thofe Things ; and the
" Conceit they had of their own Godlinefs,
*' has made them as troublefome at Home as
*' Abroad, as bad Wives as Neighbours.* " It
is commendable to learn even from an Enemy.
But thefe Confiderations do not fall under my
prefent Defign.
I CONCLUDE therefore, that this Faith in
the Mediator, as before reprefented, purpofely
reveal'd for influencing the Chriftian Life, and
invigorating the degenerated Powers of Man to
good Works, is fo necceiTary, fo morally ne-
ctiTary to both, (where it is made known) that
they depend upon it as their moral Caufe ; and
confequently, that a Rejedlion, or Corruption,
or habitual Doubting, or Negled in the former,
is that inward Principle of Immorality, which
produces the fame in the latter. Such as the
Tree is, fuch will be the Fruit. Where there
is Unbelief, there will be Impenitency, Apoftafy
from Prayer, and a Subfidence into all evil
* Chrijiianity as old, &c. pag. 132.
Works
288 DEISM Delineated.
CHAP. Works either of Flefh, or Spirit, or both. But
^^^J^when there is Faith towards our Lord Je/us
^'^'V^*^ Cbrijl in ferious Earned, and to its true Purpofe,
there will be true Repentance towards God,
with true Devotion, and every good Work :
And the Increafe and Sreddinefs of every Chri-
ftian*s Virtue wil) be in proportion, to their
Increafe and Steddinefs in that Faith in the
Mediator.
CHAP.
DEISM Delineated.
289
CHAP. XIX.
A Proper Anfwer to the T>EiSTy objeSfing
the Want of UniverfaUty to the Chrifiian
Religion.
Reserve this to the laft, andCHAP.
thought once of throwing it into an ^^^ ^
Appendix, as being an Objection ^'^^''^^
rather to the Ways of Divine Pro-
vidence, than to the intrinfick Me-
rits of Chriftianity. But as thefe Objeiftors are
very impertinent, in laying fo great a Strefs
upon it, and immodeftly importunate in fo oftea
repeating it, fince the firft ftarting by Por-ph^ry^
who was himfelf an Epicurean * as to his Philofo-
pi^y»
* For Epicurean read Vlatonlfi. This indeed maims that
part of the preliminary Obfervation ; but as it is Truth, upon
farther Inquiry, it muft in Confcience be fubmitted to. Ard.
I take this Opportunity to thank the ingenuous Gentleman
[See Fog^'s Journal i 3 AW. 1736. being a Letter from a Dei ft
converted upon reading this Book] for his Correftion of the
Miftake, and to beg the Corredion of all other Miftakes
from every other learned Hand, in a Caufe of fuch Dignity
and Importance ; promifmg, they fhall be publickly ac-
knowledge, in Cafe they prove Miftakes, to the generous
Correftor, who does me that Honour and Favour. I am the
more obliged to the Candor of the learned Letter Writer,
for inaking his Judgment of my imperfed Performance,
from' the main Drift and Defign of it, and at the fame time
generpufly overlooking not a few inaccuracies and leifer
Faults, that efcaped in the hrft Edition by one Means or
Vol. II. U other.
290 I>E LS M^XlEtlNEATBDJ
CHAP, phy, and confequently unconcern'd as to Pro-
XIX. njidence j the Objedion therefore from the Be-
^"^^^^^^^"^ ginning is plainly a wrejled Occ^^ion for afper-
fing Chriftianity -, becaufe all the Lines being ftrait
and fimply drawn from that true Center of Divi-
nity, God in Chrijl reconciling the World to himfelf^
make the mod comprehenfive eftablifh'd Circum-
ference of Reafon and Probity, true Religion
and Divine Worfliip, godly, fober, and righte-
ous Living. 1 fliall return them a PROPER
Anfwer, by and by, after I have firft begg'd
leave of the Reader to premife fome general
Confiderations upon this SubjeA. The Obge<5iion
in its full Strength, is as follows.
*' If we fuppofe any arbitrary Commands in
*' the Gofpel, we place Chriftians in a worfe
*', Condition than thofe under no Law but that
*' of Nature, which requires nothing but what
" is moral ; and confequently the greateft Pare
*' of Mankind, who are to be judg'd by the
" Law they know, and not by the Law they do
otlier, forming his Tafte like a Gentleman and Scholar, by
the Rule of the iej Critick,
J^erum iibi plura nitent-
Non ego paucis
-\.,^Offe?idar maculis, quas aut incur iafudit,
Aut Humana f arum ca'vtt Ifatura. HOR.
The Publick is the more engaged to his ingenuous Ac-
knowledgments, becaufe he feems to place all the real
Cliarms and Beauty of good Writing in Di<vimty, in the Dif-
play of Truth, in a plain Drefs ; the enduring Solidity of it
in the Appearance of the 'Nature of Things in concert with
Re'velation, without any Art, or Pious Fraud ; and the Ufc of
it in the. Importance of the Subjed : And, that being what
is, or can be, the only true Religion, is the very greateft
iConcern. in jhis World,
** not
DEISM Deli n'e a t % d. 29 i
^ not know, are, on this Suppofition, in a bet- CHAP.
" ter Condition as to t1ie next World than vi^J^
" Chriftians ; becaufe they do not hazard the ^^^^
*' Favour of God by any Miftakes, or Omiffions
" in fuch matters. To fuppofe fome Men, who
*' tho' they exadly obey the Law of Nature,
" may yet be punifli'd, even eteriially, for not
" obeying another Law befides ; would be to
" make God deal infinitely lefs mercifully with
" them, than with thofe who have no other
" Law : And yet in this miferable Cafe are all
<' Chriftians involv'd, if the Gofpel requires fuch
" Things as the Law of Nature does not •, and
" that too under thefcvereft Penalties They
" who think Original and 'Traditional Religion
" don't differ, are free (no fmall Happinefs)
" from all pafjick Fears •, while they, who be-
" lieve there are things merely pofitive in Reli-
" gion, of which Reafon affords no Light how
*' they are to be perform'd, or even what they
** are, muft /i^ under endlefs Douhls znd Fears." **
« _Muft it notbe fuppos'd, that either God.
** in creatihg Mankind, did not defign their fu-
" ture Happinefs -, or elfe that tho* he defign'd
*« it, he prefcrib'd them fuch Means, or gave
*« them fuch Rules, as either were not fufficient
«' at firji, or in Procefs of Time became in-
«' fufficient for that End ? but that after Men
»' had been for many Ages in this miferable
" Condition, God thought fit to mend the eter-
*' nal univerfal Law of Nature, by adding cer-
«' tain Obfervances to it, not founded in the Rea^
" fin bf Things -, and that thofe, out of his par-
*' tial Goodnefs, he communicated only to fome,
^' leaving the greateft Part in their formfir dark
* Chrifiim. as old, p. 109,1, to.
U 2 " and
292 DEISM Delineated.
CHAP." and deplorable State How is it confiftent
^^j^'* with the Notion of God's being univerfally
^^'^^^"^''^" benev^olent, not to have reveal'd jt to all his
^' Children, when all had equal need of it ? Was
'* it not as eafy for him to have communicated
*•' it to all Nations, as to any one Nation, or
" Perfon ?*-——• " God requir'd Impoflibilities
** from them, viz. either to preferve themfelves
** from thus falling, or if fallen to recover
'^ themfelves. But if they had not Power to
** do this, and it was not their Fault, that they
" at firft were in, and after remain'd in a State
^' of univerfal Degeneracy and Corruption, this
^'f muft then be the State God defign'd they
** fhould be in : And it would feem not only to
^' be in vain, but a Crime in them to endeavour
" to change that State in which God, of his in-
*' finite Wifdom and Goodnefs, thought fit to
*' place them." -f " If God always a<fts for
*' the Good of his Creatures, what Reafon can
" be alTign'd, why he fhould not, from the Be-
^* ginning, have difcover*d fuch things as make
" for their Good ; but defer the doing of it till
*' the Time of 'J'iberius ? Since the fooner this
•' was done, the greater would his Goodnefs ap-
^* pear to be. If God adls upon rational Mo-
** tives, muft not the fame Motives which
*' obligM him to difcover any thing for the
" Good of Mankind, have oblig'd him to dif-
** cover every thing that is fo and not grudg-
** ingly here a Bit and there a Bit and at
•* laft, tho* he difcover'd fome things more
'* plainly, yet it was to a fmall Part of'Man-
'* kind, the Bulk of them to this Day remaining
♦* in deplorable Ignorance.*' || *' Would not
f Page 173. fP*ge3f>. f| Page 365.
** the
DEISM Delineated. 293
•' the Neceflities of Mankind and the GoodnefsC H A P.
*' of God oblige him to have prefcribed an im- ^^^1.
•« mediate Remedy to the Difeafe, and not de-^'^'^
** ferr'd it for four thoufand Years together ? " *
•* Is not this Notion repugnant to the, natural
*' Idea "vye have of the Divine Goodnefs ? As
*' likewife thofe exprefs Texts of Scripture,
** which declare God h . w Refpe5ier of Perfomy
* ' that every one^ of what Nation foever^ fjjali be-
** rewarded according to his IVorks, and that M^n
»* are accepted according to what they have^ and
'* not according to what they have not." "^ If God
'* never intended IVIankind fhould at any time be
" without Religion, or have falfe Rehgions, and
" there be but one true Religion, which ail have
'* been ever bound to believe and profefs» the
" Means to efFefl this End of infinite Wifdom,
" muft be as univerfal and extenfive as the End
" itfelf/' II
This is the Obje(5tion in its full Length, and
with its utmoft Force : It fuppofes feveral
things in Contradidtion to Truth, and Matter of
Faa. As
1. It fuppofes arbitrary Commands in the
Chriftian Religion, which I have confuted at
Jarge before -, and that the Receivers of its pe-
culiar Inftitutions run greater hazard of the
Favour of God, than the Rejedlers of them ;
that thefe laft are free from panick Fear, whilft
the other lie under endlefs Doubts and Fears.
2. That God did not prefcribe fufEcient
Misans for Mens Happinefs at firft, from ihe
• Page 363. + Page 371. |j Page 4.
U 3 Beginning,
294 DEISM Delineate Di
Chap. Beginning, or an innmediate Remedy to the
^^^^Diieafe ; but deferr'd it for 4000 Years till the
^^^''^"^ Time of Tiberius^ and then communicated it
only to 2ifmall Part of Mankind ; and that it
would be a Crime in thofe, to whom the Means
and Remedy of Happinefs was not explicitly
reveal'd, to endeavour to help themfelves in
' their dark and deplorable State: It fuppofes
further, that the Means and Remedy is 7iot
founded in the Reafon of Things ; the contrary of
which laft Pofition I have made appear through-
out the preceding Treatife.
3. That this partial Proceeding of Provi-
dence is contrary to the Notion and Idea we have
of the Divine Goodnefs j and to that Charafter,
of being no RefpeEler of Perfons. And that, as
there is but one true Religion, the Means ought
to be as general as the End, and as explicitly
known to one Nation as to another.
Before I reply particularly, I would ob-
ferve in general, i. Suppofing this World made
(no uncommon Opinion) to fupply the Place of
fallen Angels, one World arifing out of the Ruins
of another ; God may chufe fo many Eled out
of our World (and when a Perfon is ele5led
ir feems to be to fome Vacancy) in what part he
pleafes. Suppofing further, what feems highly
probable, that thofe Angels were graduated and
differenced by different Endowments, fome
having one Talent, more t^vo, but moft of them
five committed to them •, the Scripture aflually
d'ftinguifhes them into Principalities, Power s^
xi'lders of the Darknefs of this IVorld, and fpi-
ritual IVickednefs in high Places, all fighting in
their Courfes, and contending ngainfb Men, efpe-
cially
DEISM Delink Ate 5. 295
chWy Cbrijiians ', then the feweft were to'b'e CH aP.
elefted out of the Heathen Worlds feme our of "^^^^^
the Jews^ but mofl out of the Chrijlians^ who ^'""^"''''*''^
have receiv'd the five Takiits here below. God
the Father^ Son, and Holy Ghofi, with the hoty
Angels, all interefl: themfelves, and offer Qua-
Jifications to the Cbnjiian, if they will but 'con-
fent, and ufe proper Endeavours to be eleded.
All that are called might be cljofen ; and it is
thro* their own Defeft that many are called, and
few chofen. The wicked Angels oppofe it wifh
all their Devices, and -Might : And all thd
Might and Chance they have in the Oppofitiort
is owing to the Folly, Inconftancy, and Abufe
of Liberty in the Candidate. And what fharperts
the Vigilance and Keennefs of the Oppofition is;
out of regard to their own Interefl ; that they
might thereby prevent the 'Numbers of thfe
Ele5l from being compleated, as long as they
can, and fo .defer the evil Day, the \D/y of
Judgment^ as late as poflible ; and towards
alleviating the Miferies of that Day, in the mean
time, gather up all iht AJfociates thtj cmy^'v^
the Calamity prepar'd for them.
2. I T is not true in Fafl, that God did not
prcfcribe fufficient Remedy to the Difeafe,' of
afford fufBcient Means for Mens Happinefs, but
deferred it for 4000 Years till the Time of 'Ji^
herius. As the Will of God was directed by
the greatefl Wifdom and Goodnefs in appointing
different Degrees of Happinefs or Rewards
hereafter, according to the different Ufe Men
make of their moral Powers in purfuing it ill
this Life, in the diligent and due Application of
the Means he feverally put in their Power ; fo,
from the firft Prevarication in Happinefs, or be-
%>4 U 4 ginning
296 D E IS M DiiLINEATED.
C H A F. ginning of the Difeafe, he prefcrib'd one uni-
^^^- form, potent, adequate Remedy, to fupply every
^*'''''^^'*'^''^ thing that was not in Man's Power, upon Con-
dition of his diligently doing every thing on his
p^rc that was in his Power, from the firft to the
laft Man of our Race ; and fucceffively thro'
all his Generations, and in every Country under
Heaven •, which was the Promife of the Medi-
ator m Paradife, in iht Seed of the Wo7nan^ as I
obferv'd before. And this Means was difpensM
to Mankind by the fame Wifdom and Goodnefs
in the Diverfity of oue^ two^ and/w ufufruftu-
ary Talents ; as it was more obfcurely, or lefs
clearly, or, at length, reveal'd to perfetl Light ;
whilft every Man had equall'j committed to him
the one uftng Talent, of diligently feeking God as
be is^ and diligently feeking to pleafe btm as a
Re-warder^ committed to him,
Wi TH refpefl to thofe who had the one Ta-
lent of Means^ I took notice before "^ how that
nniverfal Principle of Reafon, and Creed of
Natural Religion, That God ts a Rewarder of
thofe who diligently feek to pleafe hifn^ flow'd from
that original Pro7nife of a Mediator to Adam.
There needed but one Perfon, Melhufelah^ to
convey it fafe to AWZ>, for he cbnvers'd with
both of them. Enochs and doubtlefs others in
the old World walk'd with God and pleas'd him
in virtue of that Faith •, and Sacrifice was un-
quellionably intimated tind infituted from Heaven,
from the very firft, as obferv'd before, to con-
ferve that Hope and Belief, and prcferve the Me-
morial of that Aleans of pleafing Gcd without
which Faith, of God being a Rewarder, in vir*
* Voi: ].
DEISM Delineated. 297
tue of that Means, or Medium, it was impcjfi- CHAP.
hie either in the old World, or the new, impli- ^^•
citly or explicitly, to fleafe him. From Noah^ \^'y>^
who is called the Heir of the Righteoufnefs of
Faith of the old World, the Promife with the
Sacrifice flow*d down in two Channels,- one, in
a diredl Line to Abraha?n, and fo to the Houfe
and Lineage of David ; to Abraham the Pro-
mife was renew'd of blefling all Nations and
Kindreds of the World in his Seed, that fhould
be born of the Virgin Mary. In the other,
Promife and Sacrifice went out in a winding
Channel, to water the rel^ of the Earth more
fparingly, and with Interruptions from the In-
habiters of it, till the Time of refrefhing (hould
come from the Prefence of the Revelation of
the Lord.
Tho* the Pro7nife might be loft in a* fliorc
Time, by the Unfaithfulnefs of Oral Tradition ;
yet the fliedding of Blood in Sacrifice, and the
NecefTity of Atonement remain'd all the World
over ; and we find it in Fad, in the Difcovery
of every diftant Territory of it, together with
the Memory of the Flood convey'd down to all
People ; whofe Reafon could hardly fail of con-
neding the Sins of the /^^;/ World and the An^er
and Hatred of God, to fuch-'x Judgment, and
likewife his monumental, diftinguilhing, reward-
ing Love of the Righteous, feeing almod all
Mankind were drown'd, and but very few faved
from perilhing by Water. Yet the Religion and
Devotion of Sacrifice carried with it, in the very
Face of the Thing, a Proof and a Teftimonial
to every one's Reafon, that God was rcconciU-
fillc to Sinners j and therefore a Rewarder of
thofe
298 DEISM Delineated.
CHAP, tbofe ivho diiigenlly feek to pleafe him^ and confe-
^^^^qucnily a Punijher of thofe who do noc. *
This being fo natural, fo eafy, and fo uni-
verial a Principle of Reafoning to all Mankind,
carrying with it a Divine Authority as a Prin-
ciple of Faith and Religion, to all thofe who
would do their Duty in ufmg their Reafoh, in
feeking God as he is, and pleafe him in Hope of
his rewarding Favour. And thofe Gentiles who
govern their Adlions by that Principle of Faith,
are not fo much as one Remove from Jbraha?n.
Having Faith in a future Country and better
City, they have the Similitude of Children in
that wherein Abraham was Father of the Faith-
ful, and compleatly and emphatically Father of
marrj Nations, they inherit that Country and
City with him ; and fhare the Bleffing of M?-
fes's Faith, who likewife had Refpe5i unto the
Recompence of Reward ; all the Juft upon Earth
lived b^ that Faith, fteer'd by that Compafs,
and became faithful and juftifiable before God
from their Fidelit-j, to that Expeftation. ^he
Scripture forefeeing that God would juftif-j the
Heathen thro* Faith, preach'' d the Gojpel [the Pro-
mife, the fame Gofpel, the fame Promife to fal-
len Adam, which preferv'd the jirfi fornHd Father
of the World, and brought him out of his Fall,
Wifd. X. I.] unto Abraham, In thee /hall all Na-
tions be hlejfed. Gal. iii. 8. Tho* they loft the
Promife, yetit was included in that true religious
Principle of God's being a Rewarder •, and tho'
Men want to be put in mind of their Promife,
* Sacrifcaiit, adolcnt, libant, orantq} vorventqi
J^lortales fuperis, fi quid ^tccavit inique
^ijquam, ut placati panas iramque remittant,
yet
D E I SM ■ Deli NEAT ED. 299
yet God does not, to give the Effed of it im- CHAf.'
partially to all his dihgent, fincere Servants. Xix;*
Inafmuch as the Mediator tafted Death for all^""^"'^^'^^
Men, and gave his Life a Ranfom for all, to be
teftified in due time. And this makes good the
Apojlkh Argument, why God would have all
Men to he fav'ed^ and to come to the Knowledge of.
tiji Truth, upon the Proof that follows, For there
is one God (of the Gentiles as well as the Jews,
the common Father of all Men) and one Mediator
betwixt God and Man., the Man Chrijl Jefus * ;
the Mediator, as Man., took human Nature in
general upon him, which fhews the great Beauty
of his own Exprefllon, IVhofoever /hall do the
iVill of m^j Father which is in Heaven, the fame is
my Brother, and Sifter, and Mother •, the Gentiles
being related to him as well as the Jews, and
equally ordain*d to truft in his Name ; that all
the Defcendants of Adam might be equally his
Brethren in the Flefh and Blood he partook of.
He would have all Men, by their common Rea-
foning upon his Good nefs, at all Times, and in
all Places, to come to the Knowledge <)/^ that
Truth, that he is a Rewarder of thofe who dili-
gently feek to pleafe him : That includes and
fecures the reft ; till /« his own due Time he fhall
teftify the Mediator more openly and explicitly
to all Nations.
•
And therefore the Hime Apoftle tells the
Romans, that Word, or Righteoufnefs of Faith,
which he preached, was in their Heart ■[", as well
as the Righteoufnefs of IVorks, of the moral
Law, which he contended alfo for, and proved
to be written there.
* I tim. ii. 4, ^c. + Rom. x.%.
Christ
300 DEISM Delineated.
CHAP.
XIX. Christ is faid by his Spirit to have preached
^'^^y^^ to the Difohedient in the Days of Noah^ who had
imprifon'd and inclos'd themfelves in Wicked-
nefs, from all Reach and EfFefl of Preaching •,
and concerning him the Prophets fearched and en-
quired diligently^ what things the Spirit of Chriji
which was in them did ftgnify. And the Strivings
of the Spirit in all Men is the Striving of the
Spirit of Chrifi: unreveal'd to them, but yet
fubfifting in virtue of the Promife. Repentance
from dead PForkSy and Faith towards Gcdy the
fame Apoftle, Heh. vi. i, 2. fuppofes to be the
Foundation of all Religion j which is unfolded in
the Summary he gives in to the Elders of Epbe-
fusy of his Preaching the Religion of Chrift,
Repentance towards God, and Faith towards our
Lord Jefus Chrij}^ A^s xx. 20. Repentance to-
wards God — -becaufe, that refpefts the Reli-
gion of the End, which was grofly and univer-
jfally deviated from, and wanted to be amended ;
then follows the only true Means and Direflion
for accomplidiing that noble End to the beft of
human Power, divinely comforted and fupported
Faith towards our Lord Jefus Cbrijl*
For, that God is no Refpe5ler of Perfons, or,
in other Words, a Rewarder of his true con-
fcientious Worfhippers, is the Expeflation and
Voice of Nature, and wrote as it were upon the
Heart of every Man, who duly exerts his Rea-
fon and does his beft to ferve and pleafe him j
and fnall meet Encouragement and receive the
Benefits of the Mediator, , tho* unknown to
them ; is it not well known to us that he is an
Advocate not only for OUR Sins, but for the
Sins of the WHOLE IVerld .^
Has
DEISM Delineated. 301
CHAP.
Has not God given the Light of Reafon, XIX.
and in a manner enlighten*d every Man that ^"-''^''^'*^
Cometh into the World, religioufly ufing that
Faculty, with Faith in himfelf, that he isy and is
a Rewarder, &c. ?
Seneca Ep. 95. comes very nigh this, if
we might interpret Bonitas of Rewarding Good-
nefs, Primus ejt Deorum cultus^ Deos creder^y
deinde redder e illis Majejiatem fuam, reddere Bo~
nilalem, fine qua nulla efl Maj'^Jias. ** A Man
*' enlightened with Philofophy, fays Socrates,
** ought to die with Courage and a firm Hope,
** that in the other World he (hall enjoy a Fe-
" licity beyond any thing in this." *' The Soul
" repairs to a Being like itfelf, a Being that is
" Divine, Immortal, and full of Wifdom, in
'* which it enjoys an unexprefllble Felicity, as
*' being forced from its Errors, its Ignorance,
'* its Fears, its Amours that tyranniz'd over it,
** and all other Evils retaining to human Nature.
*' That Souls purg'd with Philofophy are re-
** ceiv*d into yet more admirable and delicious
** Manfions, which I cannot eafily defcribe j and
" concludes, What I told you, is fufficient to
" (hew, that we ought to labour all our life
" time to purchafe Virtue and Wifdom, fince we
*' have fo great a Hope and fo great a Reward** *
And with refpe(5l to Promife, there is a very re-
markable Paflage in the fame Dialogue ; ** If
^* both Ways [of learning Truth from others,
" or finding it ourfelVes,] fail us, amidft all hu-
*' man Reafons, we mull pitch upon the ftrongeft
* ?lato^s Phedort, or Immortality of the Soul Of the
Pagan Notion of Rewards and Punilhments, Fid. Alnet.
Quxft. Lib. II. c. 24.
" and
302 DEISM Delineated.
CHAP, "and moil forcible, and trull to that as to a
^^- " Ship, while we pafs thro' this ftormy Sea, and
v^^Y^^^ " endeavour to avoid itsTempefts and Shelves ;
" till we find out one more fure .and firm, fucb
^^ as a Promife or Revelation, upon which we may
*' happily accomplifh the Voyage of this Life,
** as in a V^efTcl that fears no Danger.'*
There is the Trulh of the Godhead to be
learnt from his Works •, there is the Relation
they {land in, and the Obligalion of Duty to be
gather'd and bofom'd up from the Refpedls and
Circumftances, expeflant of a future Account,
they are placed in to God, their Neighbour, and
themfelves ; there is the long-fuffering continual
Goodnefs of Divine Providence in the Diftribu-
tion of fruitful Seafons, filling their Heart with
Food and Gladnefs, a Gladnefs, from which
they might plainly reafon out an encouraging
Profpedl of iecuring his Favour for the better
Things of a Life hereafter, in fome after Provi-
fion for the better and more durable Part of
Man.
f.-Wn^T thoV the Reafon of the Men of
their Country and Nations round about was dif-
ufed, or abufed by hereditary national Idolatry,
Superftition, and grofs Immoralities, flill there
W2iS perfonal Confideration and Fidelity of Reafon
left fand be thai is faithful in a little, is faithful
alfo in much) to have made it equal to M. Anto-
nius, Socrates, and Epioietus, one in the higheft,
the other in the middle Station of Life,* the
third a poor Slave. Tho' they knew not the
particular Way and Method of rec9nciling the
• Being once in the Senat6 ci Athens, 'accprding to Xenophon.
pardoning
DEISM Delineated. 30^.
pardoning Mercy with the punifhing Jiiftice oF C H A iC
God, they might be fo fure in general from the ^^^''
Goodnefs of God, that there was fome Medium ^•^'V**'
for that •, fo as to keep any Innovator from the
firft beginning, and thro' all Series of Time,
from the Prefumption of inventing, appointing
and multipl'jing Mediators, the irrational Source of
all Superftition and Idolatry.
I F God is a Rewarder, (the greater always in-
cluding the lefs,) that implies and infers, that he
is a Pardoner, that he is difpofed to be an En-
courager, that there is an Ajjifter \ that there is
mod likely a gratuitous Intercejfor and well ap-
pointed Mediator •, and, according to the Ex-
pedation and Philofophick Prayer of Socrates^
that he will in due time become an Inftru5for,
Now this may lead to Repentance towards Gody
becaufe it is, in effeft. Faith in our Lord Jefus
Chriji, with a becoming SubmifTion, and in a
rational Kind of Expe^ation ; which is in part
acknowledging Chrift, and fo far Ju/lin Martyr
acknowledges Socrates a Chrijlian. And there is
intimation of many fuch, of whom it is faid,
they have feen no Prophets, yet they JJoall call their
Sins to remembrance, and acknozvledge them^
2 Efd. i. 36.
But the modern Deift infolently and moft un-
gratefully fpurns at the Faith of our Lord Jefus
Chrift, knowing what it is, and what are its pe-
culiar Contents ; he repents him of that Faith,
which effediually prepares and paves the Way to
Repentance towards God for their guilty Mif-
condu6l in the Religion of Nature ; and there-
fore his Repentance is to be repented of, or elfe
he muft never pretend to any Acceptame, to any
Repentance^
304 DEISM Delineated:
C H A P. Repentance, or to any Prayer, of his own head-
^^^^ilrong devifing, or his own wilful Method, and
Manner unfubmifTive.
s^'Y^^ °
Thf.v might clearly argue, that the inviji-
hie Godhead^ an all-prefent, and all-ft^eing Spirit^
could never be like the Reprefentations that the
Devices of Men, foolifh in Wifdom, and vain
rn their Imaginarions, could impart to Silver or
Gold, or other Materials i that it mud be very
abfurd and prepofterous to confine and confound
fuch a Being with fuch Stuff, or the Cogitations
of him with foch Nonfenfe, which ferved oriiy
to vilify him with Contradidions inftead of glo-
rifying him as God. Bind the Sacrifice with
Cords, but let it be olfer'd only to the God of
Heaven, without mixing any Idolatrous Manner,
or Idol-Mediator with it, as Job^ that ancient
Arabian, was free from ; and as their Hiftory
relates, was pradifed in China tor many Ages,
before Idolatry enter'd. And it is probable from
Plutarch^ * That upper Egypt was for a long
time free from the vile Idolatry they were after-
wards fo infamous for ; they profefTed to wor-
ship nothing but their God Cneph^ whom they
affirmed to be without Beginning and without
End i and tho' they reprefented this Deity by a
Figure of a Serpent with the Head of a Hawk,
in the middle of a Circle, yet they affirm'd this
God was the Creator of all Things, incorrupti-
ble and eternal.
*' S o far, fays Sir Ifaac Newton, as we can
*' know by Natural Philofophy what is the
" firft Caufe, what Power he has over us, and
• Dt Iful. kOf.r. p. 359 ., ,;
" what
DEISM Delink AT e'd. 305
•* what Benefits we receive fr©rri him, fo far our CHAP.
'* Duty towards him, as well as chat towards one "^^^•
*' another, will appear to us by the L'ght o^'''^^^*^'^^
*' Nature. And no doubt, if the Worfhip of
" falfe Gods had not blinded the Heathens,
*' their moral Philofophy would have gone far-
*' ther than to the four Cardinal Virtues ; and
*' inftead of teaching the Tranfmigration of
*' Souls, and to worfhip the Sun and Moon,
" and dead Heroes, they would have taught us
" to worlhip our true Author and Benefador, as
" their Anceftors did under the Government of
" Noah and his Sons before they corrupted
" themfelves." * But after the Corruption en-
ter*d, then began the Blindnefs and Infufficiency
of Reafon in their beft Philofophers ; they were
carried away with the Stream, and by a volunta-
ry kind of Overbearance fided with it. Tho*
they might know it was an Abfurdicy and In-
juftice to God the Creator, to worfhip the Crea-
ture Ttfp« rh y.Ti<TuvTcCf more than the Creator (as
the Vulgar did and will do every where) or be^
ftdes^ or in Conjuji£iio7i with him, as the Philofo-
phers, with the Popijh Writers might think of
llcreening themfelves, with the vain Diftintflion
of Relative Worfhip, wherein neither Gentile^
Jeiv^ nor /^//9 Chriftian, ever could, or ever can
find the Benefit of an Excufe ; feeing relative
Swearing (a l:ind of Worfhip) by the Temple,
&c. is condemn'd as indefenfible.
It is very r'^markable that the very learned
Huetius -f", among others, cites the Cbinefe ; and
fhews that xh^old Rofnam for the firft 170 Years,
* Optkis, p. 382. -[Jhet. ^aji. Lib. III. c. 6. de
C^ltu Idoloriim.
Vol. II. X
were
3o6 DEISM Delineated.
CHAP, were without Images in their Worfhip, in order
^^^^- to prove it the univerllil Praftice of the firft
^^^'^'^ Agts after the Flood to worfhip God without
them. Which brings an Argument home to
their own Door, that he did not think of, viz.
That in Cafe the Scripture had not condemn'd
the idolatrous Manner of worfliipping by Ima-
ges, the uncorrupt State of Nature fupplies an
Argument againft it.
The Children of God therefore over the
Face of the Earth having receiv'd their Original
Portion, and cominon Grace to have fecur*d his
Favour i if, in lieu of ufing the one Talent
committed to them, they go and bury it in the
Earth flothfully and criminally ; for he that is
unfaithful in a little^ will be unfaithful alfo in much ;
and, whilft they pretend to know God, glorify
him not as God, but hold the Truth in unrigh-
teous Idolatry ; having no Senfe of Gratitude or
common Thankfulnefs for the Favours and Blef-
fmgs they daily received from the Hand of his
Providence, as the Apoftle accufes them : If the
Seed of Reafon in their Heart, in Faft, neither
produc'dGod, nor Virtue -, hut Demons, Lnages,
Chimeras of all forts were fet up there, as well as
in their Temples, as Objeds of Worfhip ; and
Immoralities and Vices of all Kinds was the
Devotion and Religion there ; which tranP
form'd them into the Children of the Dev.l^
Votaries to him and all his Wickedneflcs : Is it
not juft and righteous, at the laft Day, that
Judgment with Vengeance fhould taKe place
upon thofe who thus know not God^ as well as
upon them who obey not, or believe not^ (when
they may do both) the Gnfpel of Chrifl ?
I Tho'
DEISM Delineated 307
CHAP.
T H o' they will not be brought to Account ^^^•
for the two Talents, nor yet for the Five -, yet ***^''V^
they muft, and ought to give up an Account of
the one Talent, how they put it to ufe ; and let
them who thus abufed it anfwer as they will, they
will be condemn*d out of their own Mouth.
And if this religious, Reafoning Ufe of
their Talent was, and is in the Power of the
Heathen World to have traffickM withal, at
leaft to have exerted fome Induftry and Dili-
gence towards pleafing God, who made them
to that End of their Being, as the only Way to
their Happinefs ; if Reafon was purpofely given
them to endeavour to extricate themfelves out
of thofe unhappy Circumftances what they can»
and it was their Duty to God, and themfelves,
to do their utmoft ; efpecially fince our Author
tells them, " God's Will is fo clearly and fully
" manifefted in the Book of Nature, that he
*' who runs may read it."* How then can it
be a Crime in thefe Heathens perfonally to en-
deavour to relieve themfelves in their deplorable
State, as he calls it ? Was ever fuch a Contra-
diction as this is, to Reafon, common Senfe,
and to himfelf, ever before offer'd by any Ma-
iler-Author to his Difciples ? When they know
it to be one of the declar'd Purpofes of his
Book, to "fet up the Sufficiency of Human Rea-
fon independent of Revelation, as perfe6t and
compleat, in all Parts of the World, to anfwer
up to the five Talents, and do every thing ex-
plicitly that the Gofpel of Chrijl can diredt, co-
wards pleafing God.
* Chrijiianity as old, p. 23, 24,
X 2 The
3o8 DEISM Delineated.
CHAP.
XIX. The Ftciyer of Simplicius at the Conclufion
^''V^^''^oF his Comments on Epi^. fpeaks with more
Modefty, and breathes Sentiments the reverfe
to thefe prophane Writers : *' Grant, I befeech
" thee, O Lord, the Giver and Guide of all
" Reafon, that we may be always mindful of
" the Dignity, of the Nature, and the Pri-
*' vileges thou haft honour'd us withal ; that we
" may afb in all things as becomes free Agents
*' to the fubduing and governing our Paflions,
*' to the refining them from Flefli and Senfe,
" and to the rendring them fubfervientto excel-
" lent Purpofes. Grant us alfo thy favourable
" Afliftance to the reforming and diredling our
" Judgment ; and enlighten us with thy Truth,
*' that we may difcern thofe Things that are really
" Good, and having difcover'd them, may
*' love and cleave ftedfaftly to the fame. And,
" finally, difperfe, we pray thee, thofe Mifts
*' which darken the Eyes of our Mind, that fo
" we may have a perfed Underftanding, and
*' know both God and Man." Would any
fuch Perfons rejed, would they not greatly re-
joice at a Saviour, and a Revelation from God .'*
Tho' it is itnpojfible for any Man, in any part of
the World, to come to God as his Servant, or
fleafe him as his Worfliipper, without believing
him a Rewarder of thofe that feek and give
their Diligence to pleafe him ; which is, as I
have often fhewn, an implicit ¥Q.\i\\ in Chriji, the
Mediator of the New Teftament, the everlaft-
ing Covenant, which gave, and gives the di-
ftinguifhing Excellency and Virtue to his faving
Gofpel, or the true Means of pleafing God,
from the beginning of the World, to the final
End thereof. .
I It
DEISM Delineated. 309
CHAP.
I T is true, the Author of Wifdom has well ^^\lj
obferv'd, fpeaking of the Degeneracy of thefe ^^
Gentiles^ As for the M^Jleries of God [the origi-
nal Promife] they knew them not ; neither hoped
they for the Wages of Righteoufnefs^ nor difcern^d
a Reward for blamelefs Souls *, meaning an eter-
nal Reward agreeable to the Immortality of the
Soul, as it follows. Yet thcDefireof thatHap-
pinefs, furely, could never be implanted in Man
in vain i and to what other Purpofe, compara-
tively, could Reafon be given but to endeavour
for this Happinefs, by fecuring the Favour of
God in the bed manner they could ? If God
does not require of any Man what is explicitly
impoflible for him to do in order to attain it ;
it follows, that the uftng Talent of Reafon put
into their Power and Truft was, and is fufficient
on their Part, exercis'd as it ought, to attain
that Degree of Happinefs apportion'd to their
one Talent, which, according as it is ufed, ex-
ceeds in the Proportion of ten to one, (confider-
ing the Difficulties they lie under ; or as it is
exprefs*d in Luke xix. 17, Becaufe thou haft been
faithful IN A VERY LITTLE, have thou
Authority over ten Cities ; the Mina, Pound, in
proportion to five Talents is very little indeed^ in
the State allotted to them ; as the Proportion
allotted to Chriftians feems to exceed in Degree
of Happinefs, as five improved to five, to om
improved to one in the different Ufe of their
Talents. And the Kind of Happinefs may
differ as the Government over ten, five, &c.
Cities, from the JOY OF THE LORD ; where-
in there is a Prophet, and a righteous Man's Rs-
* Chap. ii. 23,
X 3 ward.
310 DEISM Delineated.
C H A P. ward, and the Shining of thofe like Stan, who con-
^^•'- vert others % and one Scar differing from another
^^^^^'"^'^in Glory. The whole of future Happinefs being
the free Gift of God, and no Claim of Debt or
M'::rit for our beft Behaviour, God is not
oblig'd to diftribute it by the Meafures of Ecjua-
lity, but from his Grace and Favour by the Mea-
fures of Equity^ bearing Proportion or Analogy
to our Behaviour, in the Difference and Degrees
of one Star out-fhining another in Glory. That
Pofition therefore of our Author fo often re-
peated, that the End of God's creating Man,
was to give and confer on him all the Happinefs
his Nature is capable of*, muft be fundamentally
falfe ; and is fuch a levelling Principle, as de-
ilroys both the Wifdom, and Goodnefs of God,
and all the Varieties of his Favour. The very
Nature and Freedom of the Goodnefs of the
wifeft Being is eftablifli'd in the various Inftances
and Degrees of communicating itfelf, and con-
fequently in the various Time of doing it. I fay,
to recover that Primseval, Fundamental Truth,
that God is a Rewarder^ &c. and therefore 4
Pardoner of Sin and Infirmity, is fufficient in
their confus'd Knowledge, to comfort them in
their virtuous Endeavours, that God is no Re-
fpeEler of Perfons, nor any wife auflere or unkind
to any that are diligent in the Purfuit of his
Favour, and their own Happinefs. God is a
Rewarder of all who attentively feek him, whilft
he is himfelf a Reward to fome who prove He-
roick in their Faith in him. In a State w-here
all is intelieofual Pleafure, to fee him ns he is, to
know even as we are known^ is the moft felicitat-
ing Reward. New Perfeflions (for with refpedt
f Page 370.
!9
DEISM Delineated. 311
to number they are infinite) will be contlnuallyCH A P.
difcovering themfelvcs in God, and that will be ^I^-
the never-ceafing Food of eternal Love and Fru- ^^-^'V^
ition -, Light is the firft and faireft of fenfible En-
tertainments, but in his Light who is the Father
of Light s^ we fhall continually fee Light, and in
the increafe of that, new and various Things
continually.
Y E T I chufe rather to apply, in this Cafe,
the Diftinflion of a very ingenious Writer*,
between a remote ^ and a •proxmate Sufficiency ;
and adopt the former as weaker in Efficacy and
Pradice, and more fuitable to the State of the
Degeneracy : And I beg leave of him, whoever
he is, to cite the following Paflfage. " Now I
*' look upon the Bulk of the Heathen World
" in fuch kind of Circumftances as thefe. Rea-
" Ton, fo far as it relates to God and Religion,
" and eternal Happinefs, feems to be aileep in
" them •, fome happy Hints may pofiibiy
*' awaken it, and fet it a moving in a right Chan-
*' nei, tho* without Revelation it will ever be
*' ready to wander, and go aftray. Reafon in
*' far the greateft Part of them, feems to be
*' intoxicated and drawn away into endlefs
*' Fooleries, inftead of Religion, led aftray by
*' wild Appetite and Paffion, perverted by a
" thoufand Prejudices, and by the univerfal
*' Cuftoms of the Country, and feduced far
*' from all the Paths of Truth and Duty. Now
" if any Occurrence arife which may bring
" them to a Stand, free from the intoxicating
*' Influences of Prejudice, Cuftom, Paffion, &c.
*' 'tis poffible, in the Nature of Things, that
* §tnngth and Weakne/i of Human Reafon, pag. lej.
X 4 " the
312 DEISM Delineated.
Chap. " the Powers of Reafon may then trace out
^J^P^Lj^^ fuch a Religion, which, if fincerejy praflifed,
^''^^^^^'^" may lead them to final Happinefs "f."
3. This Mediator, who gave himfelf a
Ranfom for all, is to be tejlified in due Time. As
it pleafid the manifold Wifdom of God, by va-
rious Steps and Degrees, to carry on the Defign
of fulfilling the Proipfe for the Space of about
4000 Years after it was firft made upon the firft
Entrance of Sin into the World ; what can fo
much previous Solemnity, for fo long a Time,
intend to teach us, but that this great Myftery
of Godlijiefs, God manifefi in the Flejh^ was the
Mafter-piece of Divine Counfel and Wifdom,
and that all the lelTer Difpenfations of Provi-
dence are fubfervient to, and accomplifh*d by
it?
D R. Clarke's Obfervation upon Tf. xi. 4, &c.
and Revel, xiv, 6. xi. 15. is worthy of Notice :
/ fazu an Angel having the everlajiing Gofpel to
f reach unto them that dwell on the Earth, and to
every Nation and Kindred, and Tongue and People
And there were great Foices in Heaven, fay-
ing ; The Kingdoms of this World are become the
Kingdoms of cur Lord, and of his Chriji ; and be
fhall reign for ever and ever. " Whether thefe
*' and the like Prophecies (hall yet finally have
" a literal Accomplifhment, by an univerfal
" Prevalency of the Gofpel of Peace on Earth ;
" or whether they fhall have their full and lite-
*' ral Completion, only in that new Heaven and
** nev) Earth wherein Right eoitfnefs is to dwell for
*' ever; is ftill a Secret in the Breaft of Provi-
so dence, which we ought not to be over confi-
• Page 102.
DEISM Delineated. 313
** dent in explaining *.'* I need not repeat whatC H A P.
was obferv'd before of the Fulnefs and Fitnefs ^I^-
of the Time of his Manifeftation ; but proceed ^-O/'"***'
to fhew the Falfhood of our Author's Aflertion,
that the Gofpel was publifh'd but to a finall Pan
of Mankind,
For, is it not well known, that in the Space
of 300 Years it fpread all over the Roman Em-
pire ; and beyond its Limits, as far Eaftward as
Malabar^ by the Preaching of St. Tbo?nas?
That Empire was then fo general, as to be cajl'd
the Worlds oiKSfiivii. It was, without doubt,
the moft civiliz'd Part of the Terraqueous Globe,
the moft fufceptible and fitteft to receive the
Gofpel. After Kings and Magijirales embraced
it. Miracles, which were to carry the Work up
Hill, were withdrawn ; and the Propagation of
it afterwards committed to human Care and
Means ; and that is one of the ftanding Reafons
affign'd, why it is good and acceptable in the Sight
of God our Saviour^ to pray for KINGS and
ALL that are in Authority, becaufe, as it fol-
lows, be would have ALL MEN to he faved,
and come to the Knowledge of the 'Truth. When
the Civil Power ceafes to oppofe, the Argu-
ments and Objedions of its other Adverfaries
make it only the more gl-orious to all the unpre-
judic'd World. And in this, do not all the Kings
of the Earth execute the Commands of God,
without either being of bis Council, or in his
Confidence ?
The Gofpel of Chrijl, being a Religion per-
fedly fitted and defign'd for all Mankind, has
* fojihum. Sernwn, V. III. pag. 294, 5.
therefore
314 DEISM Delineated.
CHAP, therefore made Provifion, by its Precepts and
^^^- Commands to teach and make Difciples, for a
^^'^^'^""^^'^fuccefllve and perpetual Promulgation, till all
Nations and People come explicitly to the Know-
ledge of the Truth: Whereas the Jewijh Reli-
gion, being in its Nature temporary, and local
to a Diftridt, has no Precept for making Profe-
lytes. And what human Means can be judg'd
more likely either to extend it widely, or tranf-
mit it fafely to the lateft Pofterity, than the
Sway of Princes, the Trafficking Opportunities
of Merchants who fearch all Corners of the
Earth for Gain, and the tender Care which Na-
ture has planted in Parents for communicating
fucceffively to their Off-fpring fuch an important
Treafure, pure and uncorrupt ?
No Fault therefore in the Gofpel, if it has
not fhed its benign Influences much farther. But
great and lamentable Fault there has been in
many of its Profefibrs in the Eaji •, who by their
fierce and bloody Difputes, join'd to wicked
Lives, in the Nefiorian Controverfy, weak^n'd
the Caufe of Chriftianity, then, and there, in
the moft flourilhing State, to that Degree, that
it fell an eafy Prey (the Judgment of God affift-
ing its own Threats of taking away their Candle-
Jhck) to the ambitious worldly Spirit of Maho7?iet
and his Religion i to the lofmg more Ground
in 4fia^ Africa^ and part of Europe, than it now
pofleffes elfewhere. And fuch a vaft Territory,
and fo many Millions of Souls, now lie wade of
a Alcdiator between God and Man, partly owing
to the Folly and worldly Spirit of the Eaftern
Chriftians, " drawing the abftrufefl; Niceties
■' into Controverfy, which were of little or no
*' Moment
DEISM Delineated. 31^
*• Moment to that which is the chief End of our C H a P
** holy Chriftian Religion V XIX.'
Some Commentators on the Revelations ap-
ply Abaddon^ Apoll'^on^ to Mahomet and his Suc-
ceflbrs ■\. And 1 would obferve, that in deftroy-
ing Idolatry in Arabia^ they ran into the other
Extreme of dejlroying, (that being the Meaning
of Apollyon) the very Notion of a Mediator be-
tween God and Man, that Foundation Principle
of true Religion, Root and Branch. They don'c
fubftitute Mahomet in that Office of Chrip of
being a perpetual Mediator and Intercejfor ; they
even intercede and pra'y for their PROPHET
in their Liturgy (|. The Alcoran feems to have
tranfcribed the glaring Pharifalcal Part of Ju-
daifm into their Religion, a great Zeal for Fajl-
ing and giving Alms, and many Prayers to be
r<?en of Men as an opus operatum^ and likev^/ife
great Precaution againft fome outward Pollu-
tions, whilft Lu[t the Head of the concupifci-
ble, and Wrath and Cruelty the Head of the
jrafcible Paffions, are both indulg'd to the Full ;
without any Provifion for inward Religion,
guarding the Thoughts and Heart, where the
Fountain of Religion is to be fought and fecured.
But in throwing out all ufe of a Mediator, for
Accefs to, and Acceptance with God in their
Repentance, Prayers, and fincere Endeavours to
ferve him, they manifeft their Ignorance and In-
confideration of the true Nature of God, and
Man, which the Voice of Nature proclaims
over the Pagan World (in their Application to
* See Prid. Life of Mahom. Pref pag. 7. and Reland'z
Txt2i\\ko{ t\\Q Mahometans, pag. 165. f See Mr. P>7e
pn Rev. ix, 1 1 . [j Riland, pag, 117.
Idols,
3i6 DEISM Delineated.
CHAP. IJoIs^ as before obferv'd) viz. his elTential Holi-
^J^^nefs and Purity, and Man's Sinfulnefs and Guile,
^^'^ which lays the Foundation of the Gofpel in the
Heart of Man, and fuppofes fome one true Me-
diator of Worlhip, Chrift reveal'd, and to be
reveard.
And therefore as they oppofe him in that
faving Office, in a great Meafure knowing him
to be appointed of God to that Office, and con-
feffing him to be the MeJJiah ; they may be
juftiy call'd the Eajlern Branch of Jlnti-Chrlji ;
as Popery corrupting and idolatroufly invalidating
that Office by the Worfhip of Saints and Angels,
may be ftiled its IVeftern Bramh. So the judi-
cious Dr. Prideaux has obferv*d, " That Maho-
" met began his Impofture about the fame Time
*' that the Bijhop of Rome^ by virtue of a Grant
" (A. D. 606.) from the wicked Tyrant Phocds,
*' firft aflfum'd the Title of univerfal Pafior^ and
*' thereon claim'd to himfelf that Supremacy
** which he hath been ever fince endeavouring
*' to ufurp over the Curch of Chriji, And from
*' this time both having confpired to found
•' themfelves an Empire in Impoflure^ their Fol*
*' lowers have been ever fince endeavouring by
•' the fame Methods, that is, of Fire and Sword,
*' to propagate it among Mankind •, fo that
" Anti-Chnjl feems at this time to fet both his
*' Feet upon Chrifleudom together, the one in
" the Eafl^ and the other in the IVefl *.'* And
I would add, that as Chriflianity is univerfally
acknowledged by the Mahometans to be the ne->it
bejl Religion to their own, and they fpeak many
honourable things of Chrift, representing Mabo-
* llkoi Mahom. pag. 16.
met
DEISM Delineated. 317
met in his Journey to Heaven applyng to the In- CHAP,
terceflion of Jejus^ and begging hh Prayers for ^^X.
himfelf, upon any great Alteration (fuppofe from """^"V^
the Ruffian Power, the Patron of the fubdued,
once flourilhing Greek Church there) there feems
to be a providential Back-door open for Chriftianity
10 come in, and recover its place. And when ic
pleafes God to put it into the Hearts of Popijh
Princes to do Jullice in refloring the Key of
Knowledge taken away from them, and their
People, by Ufurpers of their Rights, (grievous
Wolves turning all Religion both the Power and
Form of it, into Prince and People's Ignorance
and their own fikhy Lucre, lordly, but deteftable
Ambition) pure Religion will enter their Terri-
tories, at the Fore-door^ and the Kingdoms of
the Earth will become as well the real, as the
profefs'd Kingdom of our Lord Jefus Chriji,
God having provided fufficient Laws and
Remedies in his univerfal Kingdom of Reafon
and Righteoufnefs, againft Sin and Wickednefs,
and all moral Evil, if Men in the Liberty of
their Will and their common Underftanding (the
chiet Subje^s of the Kingdom) will be fo per-
verfe and obftinate, as to join Hand in Hand
and bring in moral Evil like a Flood ; he is not
oblig'd to ftep out of the Way of his Providence
in governing moral Agents, to put a ftop to it,
but let it have its Courfe upon Childrens Chil-
dren. Yet fo wicked and abominable is ouf
Author, as to accufe his Providence as being the
Author of it ; for is he " who does not hinder
" a Mifchief when it is in his Power, thought
*' much better than he who does it*?" Can
* Page 352.
there
^i8 DEISM Delineated*
CHAP, there be a greater Villany imputed to the Gover-
XIX. nor of the World, excepting that of inditing
^''''^''^*^''^ his Book? It is the fame thing, as arraigning >
him of robbing upon the Highway, and break-
ing open People's Houfes, becaufe he does not
interpofe to Hop and hinder Men in thofe
Mifchiefs, or chain up the Devil from tempting
them.
*' What human Legiflator, fays he, if he
" found a Defedl in his Laws, and thought ic
" for the Good of his Subjefls to add new Laws,
*' would not promulgate them to all his Peo-
" pie *.'* To which I anfwer with refped: to
the heavenly Legiflator; he found no Defedl in
his original Laws -, they, being founded in the
Nature and Conftitution of Things, were very
good, as were the Things he made. The De-
feft fprung up in Man, fubjed to them, by
yielding to Sin and the Tempter ; which in a
rational Creature is as much a vain Oppofition
and felf- confounding Contradidion to Reafon and
to that Creature's Dependance upon God, as to
the Nature and Conftitution of Things ; but
when perfed Obedience could no longer be ob-
ferv'd, in great Mercy and Condefcenfion a New
Covenant was ftruck in the Mediator^ for rendring
fincere Obedience not only acceptable, but re-
wardable with an higher Gift of Happinefs and
eternal Life than ever was before.
Not that the Mediator added any thing
new to the original Law, (that eternal Religion
of the End, to laft and be obferv'd in the next
future World, as well as in this) wliich was not
* T^%c 362.
really
DEISM Delineated. 319
really included in it before, tho* the Degeneracy CHAP.
of Man could not fo well difcern it •, but became v^il^
the Head of the Religion of the Means for ^'v^*^
Mens performing, in this World, that Religion
of the End unco God. And till this new Re-
ligion or Law of the Means was actually pro-
mulgated to all the Subjeds ; all, before his
coming into the World, and afterwards, every
where, fhall be intituled to a Benefit from it,
ufing their Reafon and Diligence in obeying the
former Law, to the befl of their Power, coming
to God, in that Faith of Nature, believing that
he is, and is a Rewarder of thofe that diligently
feek to pleafe him. To be a Punifher of Tranf-
greffion fecures the Obfervance of a Law be-
tween a Superior and Inferior *, but to be a Re-
warder of Man's Obedience, which is not due
by natural Right, very plainly fuppofes fome-
thing more and better than a ?mtural Right ;
implies a Covenant or Promife of giving what
Man could have no Right of claiming, but in
virtue of that Promife.
This lliort Faith, Catholick to Mankind^
and plain to e^ery Man's Reafon, who would do
the Will of God, upon the leaft Refledion, as
it is the true Spirit that enlivens good Works
and turns Morality into Religion, by compri-
zing under it the Idea of a Rewarder, theGood-
ntfs, Righteoufnefs and Juftice of God, the
Springs and Powers by which he governs and
judges the moral World : This Faith, I fay,
being religioufly obferv'd, would have prevented
Superflition and Idolatry all the World over ;
thgle Innovations and Inventions of Men fthan
which no Invention is more fruitful} for diligent-
ly feeking to avail themfelves, and pleafe God
IDOft
320 DEISM Delineated.
CHAP, mod prepofteroufly, with Service, and by De-
XIX. votion die reverfe of the other, a Contradidion
^'*^'''^'*''^ to his Nature, and their own't compromifing
their Fears, and compounding their Sins upon
the Merits of Ceremonies and Obfervances fo-
reign to the Repentance of forfaking of them,
and difregardful to God*s Goodnefs, and gra-
cious Defigns of rewarding them hereafter for
faithful Duty. *Till by degrees the World grew
fo witty and wife at thefe Fooleries, that ac
length by their Wifdom of Imagination, they
knew not God -, neither by confidering the Worki
did they acknowledge the Work- Mafter -, tho* by the
Great nefs and Beauty oj the Creatures the Maker of
them is proportionably feen. And, in that Difpofi-
tion,was the more averfe to mind, or prone to for-
get what he fhould fay to them, in any true Reve-
lation of his Will from Heaven. I fhall once
more prefent the Reader with the Words of the
aforefaid very ingenious Author.
" The King doth not think himfelf obliged
" every Year, or every Age, to give the rifing
*' Generation a new and immediate promulga-
~ " tion of his general Laws, nor' of his A<5t of
" Grace, nor to repeat to them over again the
*' Teftimony and Proofs of its Royalty and Au-
*' thority. Yet the Children being Rebels ftill,
*' may ftill be continued in their Baniflimenr,
" for their own and their Parents Rebellion, if
" they do not comply with the appointed Me-
" thod in the Aft of Grace which was publifh'd
*' in their Great Grandfathers Days. Is it not a
" common Cafe among Mankind, that when any
" King makes a I.azv with a Penally^ and pub-
" lifnes it once thro' his whole Nation, he doth
" not think himfclf bound to publifli this a-new,
" as
DEISM Delineated; 321
' as often as new Subjeds are born in his Do-C HAP.
minions ? And yet not only all the prefent ^^^•
Subjedls, but their Pofterity alfo, who break '^""^"^
this Law, are in the common Stnfe of Man-
kind, liable to the Penalty, becaufc *tis fup-
pofed, that Nature obliges Men to commu-
nicate fuch necefiary Knowledge to their Oif-
fpring. Much lefs would any King, who freely
publifh'd an Ad: of Grace to Rebels, think
himfelf oblig'd in Juftice to repeat the Pub-
lication of this Adi to every new Generation
.of Rebels who (liould rifcj and continue ia
the known and wilful Rebellion of their Fa-
thers j for fince he was not obliged to make
any fuch Act of Grace at firft, he can never
be obliged to repeat the Proclamation of it.'*
■i— — The rebellious Children of thefe rebel
Subjects may complain indeed, that they were
never told, nor did they know the general
Laws of the Kingdom, nor were they ac-
quainted with the particular A6ts of Grace,
and thefe fpecial appointed Methods of ob-
taining Pardon and Favour. But if the ge-
neral Laws of the Kingdom were fo far
agreeable to the Laws of Reafon and Nature,
that if they would but ferioufly confider with
themfelves, and fet their Reafon at work in
good earneft, they might find out not only
ihcfe general Ltizas, but fo much alfo of the
particular Methods of Grace, as to get fome
Hope of Pardon and Acceptance, if they
fincerely pradifed them i then, I fay, thefe
Children are highly criminal for not applying
their rational Powers to the Work, and for
not feeking out and pradifing all that was
within the Verge and Compafs of their natu-
ral Powers, in order to be redgred ro the
Vol, IL Y Favour
322 DEISM Delineated.
CHAP." Favour of the King. And fuch criminal
XIX. <c Creatures juftly continue under the Difpleafure
^^y"^^^ of their Sovereign." *
4. W E find in the firll Hiftory of the Pro-
pagation of the Gofpel, the Spiril extraordina-
rily forbidding the Apojlles to preach to fome
Nations, at the Seafon they intended to do it ;
and extraordinarily beckoning them to others,
particularly Macedonia, -f" Which implies that
Ibme Times are more critical and feafonable for
that Work than others, and that the Difpofitions
of fome People are riper and fitter to receive
fuch an holy Dodlrine than others : As if fome
had improv'd the one Talent committed to them,
fo as to deferve to have more entrufted with
them -, for he that is faithful in a little^ is faithful
alfo injnuch ; and others had taken little or no
Care of the Matter. Now that favourable
Time, and thofe Difpofitions are known only
unto God. St. Chryfoft. X explains due Time, by
-pertinent, fuitahle. Clem. Alex, when Men are
Jludioiijly difpofed to the Faith. Cornelius, a Ro-
man Officer, the firft Gentile Convert, being ex-
traordinary well difpofed, and being in the
Neighbourhood of the Gofpel, was extraordi^
narily direfted by an Jngel to fend for Peter to
learn it of him. The lupine Negled of others
feems to have been the Cafe of Heathen Afia
and Africa, and fome Parts of Europe. As to
the JVejl-Indies, that muft, without a Miracle,
have been out of the Cafe of being converted
* Strettgth and Wcakne/s of Hmnan Reafoii, p. 248,250.
•|- Jits xvi. 6, ^c. X l^etif/ii 'iS'itif, T«Te?7 lUi
Tejaytmoj on 6hT,\<^iiUi ei^v^Td^i 7))v m^v ot av^pt^-
^ rmt. Apud Mill. 7fji.
for
DEISM Delineated. 323
for many Generations, till it was dilcover'd, andC H A P.
recover'd again to the Communication of this ^^^L_i
Part of the World. "^^r-"
The Chhiefe, who reckon themfelves the
wifeft People in the World, as if they had re-
ceived the T^tvi Pounds and all the fed of the
World but One Pound of that Talent, Reafon^
defpifing others as Fools to them, put their
Reaibn to no other ufe, in religious Matters
(the principal Objed of human Underlranding)
but to drive to out-do one another in multiplying
new Idols of Worfhip ; * and fometimes dif-
gracing old ones upon an unfuccefsful Suit to
them. They are ingenious at Civil Arts, and
Laws, but blind and infituated in buryin<; Rel'i-
gion under Heaps of Rubbifn and Loads of Su-
perftition. So degenerate is the Wifdom of this
World when unaflifted by Revelation of the
Wifdom from above ! The Candle of the Lord
(their ReafonJ which fhould light them to the
Lord of Heaven and Earth, they have put un-
der a Bufhel, and keep it there, without defiring
the Gofpel for a Candlejlick. The Jefiiils may
probably have made fome fmcere Converts to
MathematickSy but few, 'tis fear'd, to Chrifti-
anity ; to be fure, not one to the true Religion
of Jefus. And in Japan, the Mijfioners ma-
naged fo badly, by carrying the Spirit of the
World with them (as that fort generally do) to
propagate a-Religion not of this World ; that
they gave Occafion to the fhutting the Door
againft it, and its very Name, and brought on
* Mofl: Learned, and mofl: Idolatrojs and Supefftitious are
very compatible in a Heathen Country, Witnefs Jihnis and
Egypt. And now in China there is as great a Mob of Gods
to befeen,
y 2 a per-
324 DEISM Delineated.
C H A P. a perpetual Banifliment, by the feverefl: Laws
^^^- the Wit of Man can invent *, They may, 'tis
^'^'^y'^ true, find the lefs DilHculty in making Converts
in I'ome idolatrous Nations, becaufe there is fo
great Affinity between the Idolatry and Super-
ttition of the Converter and the Converted ;
but how great will be the Difficulty of thofe
who come after, who may be willing to unde-
ceive them, what Iri^e Cbrijiianily is ?
•
Other Heathens are fo far funk and lofl:
in the flothful Difufe of their one Talent, that
they feem to require a long Preparation from
fore-running Traffick and Commerce to huma-
"nize, and rationalize them, before the Pearls of
ChrilUanity, the greatell Jewel of Divine or
Human Reafon, can be received into their
Efteem. Gentle Alterations and Comixtures of
other Nations may talk and reafon them into
foms ImprefTions of it, in Procefs of Time:
But it is not for us to know the particular
Times and Seafons Vv^hen the Fulne/s of the Gen-
tiles will come in, God has referv'd them in his
own Power. Elegant are the Obfervations of
the Son of Syrach ; ^11 the fVcrks of the Lord are
■ cxcerdiiig good^ and zvhatfoevcr he co7n7?iandeth,
/hall be acco^nplijVd in due Seafon. And none
may fay, iFhat is this ? Wherefore is that ? for at
a lime convenienty they fhall all he fought out.-f —
As his ways are plain to the Holy, fo they are a
fumbling Block unto the Wicked. -^ He fhall give
every needful Thing in due Seafon. So that a Man
can't fay, this is ivorfc than that ; for in time they
fjjall be all ivell approval. j| /;/ much Knowledge
* See Kanpher's Hiftory. f Ecclef. xxxix. i6, 17.
X V. 14- H V. 33. 34-
the
DEISM Delineated. 325
the Lord hath divided ihem^ and made their IFap C H A P.
divers.' //j the day is in the Potters Hard to -^-'^•
fa/hion it at his Pieajnre, fo Man is in the Hard^^'^*^
of him that made him, to render to them as liketh
him heft. * The Words of Efdras are confidera-
ble, He is -patient^ and long fuffereth tb.'j that
have finned, as his Creatures.'^ — And he par-
do net h •, for if he did not fo of his Goodnefs, that
they which have committed Iniquities, might be
eafd of them, the ten thoufandth Part cf Men
fhould not remain living. And being Judge, if
he fhould not forgive them that are cured isjith his
fVord, and put out the Multitude cf Contejitions [in
the Margin Contempts'] there fboidd he very fe-n,'
left, per adventure in an innumerable Multitude,
2 Efd. vii. 64, &c.
However this we all know, that Gcd ivill
judge the World with Righteoufnefs, and the Nations
with Equity •, that he ivill he jujiified in his fayir.g •,
and clear both ivhen he judges, and whtn he is
judged. IVho fhall accufe thee for the Nations that
perijh, "whotn thou haji ?nade ? or who fl.mll come
toftand againjt thee to he revenged for the itnrighteons
Men ? For as much as thou art righteous tby
felf, thou orderefl all things righteoufy -, thinking it
not agreeable with thy Power, to condemn him that
hath not deferv'd to be puniffd. f That to whom
little is committed, of them much will not be
required. That few Stripes will be the Portion
of thofe who knew not their Lord's Will •, few^
in Comparifon of thofe who know, who defpife,
who carelefly perform it. That they v/ill be
tried and acquitted according to what they hav^e,
and not according to what they had not. And
f Ecclef. xxxi'n. ii, 15. -f IH/J. m. iz.
Y ^ f©
326 DEISM Delineated,
CHAP.fo all Mourhs will, then, be flopp'd with the
XIX. Plenitude of Wifdom, Juftice, and Goodnefs
^^'^•'^'^*'''^ of the Divine Diipenfations.
And now we may even know, and be aflur*d,
that 'lie Difpenfing the different Talents, and
affording different Degrees of Means unto Men,
difpers'd over the Earth, is according to the Coun-
fel of his Will, which is unfearchable by us, and
fnft -finding out, any farther, than to flop the
Mouth of Dsijis, who are fuch importunate and
prefumptuous Objedlors, and Intruders alfo to
know the zvhole Scheme, Order, or State of 'Things,
as well as God, or elfe allow no Wifdom in his
Ways : tho', in the Nature of Things, it is
impofllble for them, or any Mortal, to have any
other than broken Views ; their great Grand-
fathers feeing one part of the Scene -, themfclves
' the middle Ad-, or fome part of it ; and their
great Grandchildren the Conclufion. * It is
therefore truly fuhlifjie (being exadlly agreeable
to the Nature of the Subjed; for us to profefs ^
our Ignorance and Defccfl, when we fpeak of the
Ways of Providence, or offer to affign all ■par-
ticular Reafons of his Condudl : and confequent-
3y to expefl, or argue otherwife, muft be Pe-
dantry and Bombaft.
B u T I kailen to give a mqre particular and
PROPER Anfwer to ihefe Objeftors. Do
cur Deifis ask Queftions of thofe Things ? I
* This muH nccefiarily be fo ; becaufe all Parts of the
Tivama o{ Qo^, the 0/;co}'of/t/«e of Providence can't be upon
the Stage at once, this World can't contain them. Therefore
ibme mull go oftj when it is the 'i'inie for others to come
fhall
DEISM Delineated. 327
fhall not anfwer by asking them Queftions, butC HAP.
return the fittin? Anfwer to them. XIX.
And fince this is a Difficulty of the Deijis
own ftarting, they ought to have the Edification
of a proper Anfwer.
I. I obferve to them that this Obje(flion
comes with a very ill Grace from thefe fort of
Perfons. They blame God for not communi-
cating the Gofpel to the Heathens, upon a Sup-
pofition, that he made every Man to partake of
as much Happinefs as his Nature is capable of.
I grant the Suppofition, that Chriflianity duly
known, profefs^d, believ^i, and obeyed, according
to their own Stile, will make a Man as happy
as his Nature is capable of. Is not this Happinefs
offer'd to, is it not at the fame time flighted by
tbe?n with particular Contumely ? If the Hea-
thens were to follow their Example, mull they
not do the fame } Wherefore then do they accufe
the Condufl of Providence for not propofing
that, which they advife ihefn to rejedl, or for
not bringing that to Light, which they labour
to bury in Darknefs ; extolling, as they do.
Heathen Darknefs, and preferring it in Word
and Deed before the Light, knowingly, and pro-
feflfedly.
For fo is the deplorable Matter of Fa6l,
they hinder the Gofpel of all the good Efi-eft
they can, at Home ; and yet with ridiculous
Peeviflmefs, throw the blame upon God for not
fpreading it Abroad : And as faft as Providence
favours the fpreading the Gofpel Abroad, in its
Truth and Simplicity, they follow God as fail
as ever they can, with their wicked difappoint^
T 4 ing?.
328 DEISM Delineated.
C H A p. ing, felf accufingOppoficion, to ovtrihrow and
^^^^dcrtroy it utterly.* So intent are they in com-
^^^^""""^^ poS^-'ig Sda a}:d Land to make om Projelyte I fo
confederate in the Wickedncfs of difpenfin"^ the
Opiate of Unbelief to all the World.
II. I OBSERVE thst the Religion of Nature,
which they pretend to recommend with fo much
Zeal at Home, and Abroad, in lieu of the
Gofpel, is bound upon the Obedience and Ob-
fervance of the Chrijlian^ with far fuperior
Force, accumulated Authority, and deeper and
more infinuating Impreflion of fuperadded
Mercies and KincfneiTes, than Natural Religioq
can pretend to ; and therefore, if they had any
real Value, or the lead Degree of fincere Fricnd-
fliip and Zeal for that., they ought to turn Chri-
ftian for the fdce thereof, and perfliade every
Body elfe to do fo. Taking that Religion in
the highefl: Stnfe they ever extend it to, as the
Law and IVill of God -, ftill as that fame Law
and Will of God is in the Chriilian Revelation,
zvrilten^ colleded together and perfected to
the higheft Pitch of human Reafon (as Deijls
. themfelves acknowledge, and diflioneftly bor-
row their befb Things from it.) If this bed
End is ftrengthen'd and faciliiaced, i. By the
* " There feems to be a form'd Defign among fome in
" England, to make us irrecoverably worfe, both in Princi-
" pies and Behaviour; at lead feveral Books to that End
." have of late been fcatter'd over all our Cohnies ; fuch as
•' the Rights of the Chrifilan Churchy a7id the Defence of it ',
•V the Crourds and Reajons of the ChriJIian Religion j the Fahle of
'* the Bees ; Lynn's hfallihility of Human fiidgmcnt ', many of
*' the Socinian TraHs ; V/oollton's Difcourfes, i5fc. and other
," Performances of ' the fame 7'tndciicy " 5^^ a Letter 10
the Bifliop of London from an Inhabitant of tlie Laivc.id
Jflands, p. 17. ■
beft
DEISM Delineated. 32^
bed: M E A N E S, and greateft Mercies In theC H A P,
World. 2. By INTERNAL AIDS. X^^-
3. By EXTERNAL MOTIVES of^"-^V^
future Rewards and Puwlhmejits. 4. By HELPS
AND INSTRUMENTS. Is noc Nacural
Religion, the Religion of the End, lecured to
Pra6lice, and endeared to due Performance by
all thefe and many more Advantages, to every
Chriftian, than to any modern Deilt ?
Does not thefe four added to the Talent of
Reafon, the common Blefiing of Nature, make
up the fvi: Talents committed to their Truft, for
which they will alTuredly be brought to an Ac-
count at the laft Day ? Is not the one Talent
REASON, to be improved and cultivated by
Confideration and Refledlion on the Attributes
of God, the Relations, and Truth of Things ?
Are not the two Talents, REASON and
REVELATION, to be encreafed and mul-
tiplied by the Ufe of Reafon, which leads to
Faith -, and by the Life of Faith, which exalts
and comforts Reafon in the Worfhip and Ser-
vice, and in the Knowledge of God, and Our-
felves, how to Repent, how to Pray, how
to Obey ? Are not the Three Talents (fbp-
pofing fuch a Diftribution) INTERNAL
AID cf the Spirit, added to the other two, to
be occupied and made moft of, by adding the
right Ufe of the laft to the two former -, zvait-
ing upon it by due Compliance, augmenting and
flrengrhening it by Prayer to God, in the Name
of Chriji ? Are not the four Talents REASON,
REVELATION OF CHRIST, IN-
TERNAL AIDS, EXTERNAL
MOTIVES, greatly encrealable by the
addicional Exercifcs of Hope and Fear, fedu-
loufly
33© DEISM Delineated.
C H A P.loufly plying their future Objetfts and Concerns?
XIX. But how eafily, fociably, and familiarly does
^-^^sT^tht fiveralents, HELPS and INSTRU-
MENTS, added to the other four, produce
five Talents 7)iore^ where any tolerable Care and
Fidelity is prefent to fuffer the appointed Helps
and Inftruments to remove all Obftru6lions,
and pufli their Skill and Abilities in fructifying
each of the Talents, to the Joy of the Lord,
that gave them, and the much greater Joy of
the Servant that ufed them ? They bounce, and
riot even to Licentioufnefs, in the Argument of
God's Natural Goodnefs^ yet, when that Good-
nefs has abounded from Heaven, explicitly and
moft ty\<^&nl\y Four-fold more than the common
Blefllngs of Nature, to lead them to Repentance ;
they trample that augmented confpicuous Good-
nefs under Foot, fcorn the moft Divine Invita-
tions to Repentance, and hate the Light of the
beft Method, that the Reafon of Heaven could
concert, or Earth approve of, for their Recon-
ciliation to God, and Righteoufnefs.
A N D therefore the Conclufion both in
Heaven and Earth, rifes up in Judgment againft
them, in all Charity, as well as Juftice, pro-
nouncing their Friendfhip and Zeal for Natural
Religion all Sham, and Hypocrify •, and that the
trueTendency of their affedled officious Zeal, in all
its Operations, (according to the late Endeavours
of fome of them, who beft underftand their
own Schemes and Views, for deftroying the
Liberty of Human Agents, and likewife the
very Diftinftion between Good and Evil, inhe-
rent in the eternal Law of Reafon and Morality,
a Scheme that dethrones God, and villainizes
Human Nature at once •, makes Virtue, and
Vice
DEISM Delineated, 331
Vice a Creature of Human Laws^ vagrant, C H A P.
mutable, whimfical, like the Fajhiom of ^0^^"-^^^^
tries) the true Tendency, I fay, of their Pro- ^"^^
ceedings moft manifeftly is, to fubvert and dif-
annul Natural Religion, as well as Chriftiany,
and to effed the former through the Sides of the
latter.
III. I OBSERVE to them, that they have re-
ceiv'd the Jive Talents, and bury all five in the
Ground ; and therefore are in a ^our-fold worfe
State, than thofe who received but one Talent,
and did in like manner. Thefe laft argued
their Excufe from the Aufterenefi of God ; which
being an egregious Fallacy in Reafoning, as well
as a prodigious lazy Deceit and Treachery to
themfelves, they were juftly condemn'd out of
their own Mouths. The modern Deift fleps up,
at the Day of Judgment, and according to his
ufual Fallacy, srgues his Excufe from the Good-
nefs of God. " Lord, if thou hadft not
" been fo very good to me, I had been a better
^' Man! 'Tis true, you preach'd in our Streets,
*' and laid down your Life for Sinners, and I
*' was fufficiently acquainted with your Gofpel,
" but I did not think you was in earneft, neither
" did I care to be oblig'd to Duty by too many
" Reafons and Arguments, or to run thofe
*' Hazards of being good ! " — To whom the
Lord may be fupposM to reply ; " O thou
" moft wicked Servant, thou condemneft thy
*' felf out of thine own Mouth : Is thine Eye
" evil^ hecaiife I am good .^ Thine Iniquities are
".enhanced from my abundant Goodnefs ! To
" all thy Sins thou "haft added the blackeft In-
" gratitude againft Heaven, and the horrideft
f Impiety upon Earth, in denying any Pofllbi-
332 DEISM Delineated.
CHAP." lity of any Revelation or Commerce from
XIX. tt Heaven, between God and his Creature Man,
^"'^"V^"'^ ^(^ a Father and his own Children ! Five Talents
*' thou hall receiv'd, and for the Abufe of every
" one of them thou (hale anfwer ! Thou vainly
*' thoughtefi: thy felf an y^figel in Underftand-
*' ing ! Go thou therefore to the Flames, the
*' hotteft Flames, prepared for thofe Apojlciie
** wicked Spirits ! Ignorance may move Pity,
« but CONTEMPT of Goodnefs can de-
" ferve no Mercy ! '*
For indeed, the true Argument of the Ha-
■zard from the Advantages of the Gofpel, above
m»ntion*d by the Author of Cbrijiiamty as
old, &cc. turns wholly againftthemfelves. When
God gives a Man a great Eftate ; and there is a
Hazard in not ufing it well ; where docs it lie ?
In the Eftate ? or in the Ufer and Occupier of
it ? If it is in his Power to improve and raife
himfelf upon the Occafion, and by good Ufe
lay up a good F'oundation againft the Time to
come, ought he to rejed the BlefTing, or refufe
the Truft ^ Or, if a particular Body of People
receive a Charter from their Sovereign of fingu-
lar explicit Grants and Privileges, upon very
eafy Conditions -, is it right in any of them, to
fpurn at it, or take Occafion from that particu-
lar obliging Goodnefs and Foundation of Grati-
tude, in being fo particularly favour*d above
others, ungratefully to arraign the Sovereign,
becaufe the fame Charter is not as explicitly given
to all the World, and all at once-, or to draw
up a Manifefto, as they have done, to the reft
of the World, that they look upon him to be
very filly and impertinent to offer ihej?i fuch a
Favour i that they will run no rifl-; of any ex-
traordinary
D E I S M Delineated. ^^Z
traordinary Obligation from him, and therefore CHAP,
throw it back in his Face. ^^^•
But, if there is a fevere Penalty annex'd to
fuch a brutifli and inhuman Ufage, ought noc
the true Rational, inftead of the falfe Panick
Fear, to feize fuch Wretches ? What a dreadful
accumulating Hazard they muft needs run, by
fuch a Treatment of their moft benign, potent
Sovereign ! In this Country how fhould they
blefs and confider themfelves as born to Virtue
and to the beft Religion of the Means for attain-
ing it? under Diladvantages and Incumbrances
of Inclinations to the contrary, it is fome De-
gree of Virtue in the Heathens to flrive after
the Religion of the End •, but for the other not
to endeavour after it by the facilitating Means
of Chriftianity, muft be extreme Damnation at
that Day, when their Iniquities will convince
them to their Faces.
They give all Heathens a Claim of Merit
to the Means of the Gofpel, yet themfelves en-
joy it, alas ! beyond their Merit, only to make
a Mock at ir, and receive eternal Scorn for their
Pains. And therefore the Virtues of an honeft
Heathen doing their beft in Repentance, and
Prayer, and fincere Obedience with an Intention
of pleafing God, in the Influence of that Belief,
that he is a Rewarder, will be made acceptable
to God thro' the unknown Mediator, who died
for them ; whilft the Repentance and Prayer of
thofe who difdainfully rejedl him, where he is
propos'd, and vouched by the ftrongeft Tefti-
monials, will not be accepted of God, nor re-
commended by the Mediator. For thefe Men
to hope Acceptance, as long as they continue
in
334 DEISM Delineated.
CHAP, in the fame Mind, is to make thofe equal in
^!^ God's Favour, whofe Anions and Behaviour are
'^'^^^"^ unequal : It may be charitably expefled there-
fore that the Virtues of the former will be
ChnJ}en*d with Acceptation, whilfl: the feeming
Virtues of the latter, I mean the Infidel Deijly
deftitue of, nay fcorning the real Principle^ will
be difdain'd by him, who only gains Admittance
tOj and Acceptance with their God.
And that the Sins of the former will be but
obfcure, and to be winked at ; at the fame, the
Sins of the other are fplendid with a Witnefs,
even unto Infamy, calling to Heaven for Ven-
geance j which feems to make that Pofition,
that Man in his Natural State, canH turn, or pre-
pare himfelf for good IVorkSy to be remakably
trueft with refpeft to modern Deifts, who refolve
to adhere to their Natural State, in defpite of the
Chriftian fpiritual one, which the Revelation of
Jefus Chrijt would put them into.
If they had any Senfe of Gratitude, they
fhould thank God, that they were born fince the
Advent of Chrifl, in a Chrijlian Country, and a
Froteflant Nation ; if it was but in Imitation of
Flato, who thank'd Providence, that he was
born in Greece, and not among the Barbarians ;
and in the Days of Socrates, from whom he re-
ceived that Knowledge and Inftrudion which
render'd him fo eminent ; and, I hope, was a
Preparative for another World. And confe-
quently,that the Degeneracy of many Heathens
funk even into fome Degrees of Stupidity ap-
proaching to Brutality, is not fo bad, as the
others INFIDELITY, and APOSTACY from
Chriftianity. For tbt'fe fee, and have the beft
Opportunities
DEISM Delineated. 335
Opportunities of feeing, therefore their Sin andC HAP.
Condemnation remaineth of loving Darknefs ra- ^IX.
ther than Light. / may well then take to witnefs '^-O/'"^-
the Grace of the Pagan Deijh againft the fnodern
Deifts, as lb much worfe than Pleathens ! 2 Efd.
i. ^y. And as the Obligations of a moral Agenc
rife in Number from the Knowledge and Publi-
cation of the Divine will, the Magnitude and
Proportion of that manifold Obligation m.ay be
clearly collefled from the Clearnefs of the Evi-
dence, the Reafonablenefs, and Ufefulnefs of the
Revelation, which furrounds thefe^ and is Ihuc
out from the Eyes of the other : It will ever re-
main true, and irrefragable alfo, that where the
Gofpel is fo piiblifj^i^ it is abfolutely neceflary to
Salvation, and there is an indifpenfable NecefTity
of receiving and believing it •, whilft the Paz^anSy
in their ignorant State, are excufed of that Ne-
ceflity, till it is effedually offer'd to them : Mean
time, they are not excluded from the common
Benefits and extenfive Salvation of it, to fome
of the many Manfions of Happinefs, prepar'd
for thofe who diligently feek to pleafe God:
And that the Sufficiency of Reafon may be a very
good Plea for their Guidance, whilft it can be
none at all to a modern Deift, who wilfully turns
away from a greater Light.
As many Heathens as pradice Virtue, and
defire the Aids of Heaven, with a View princi-
pally to another World, diligently feeking to
pleafe God in profpedl of his being a Re-ivarder
(and fuch he is only through the Mediator) have
a right kind, though imperfeft Faith, have fuch
Objeds, due Intention and Diredion of their
Virtue, as God requires, fuch as only conftitutes
Religion towards him ; and confequently, are
I more
336 DEISM Delineated.
CHAP, more than in a pojjihle W3.Y of pleafing him 5
^^^- wiiilft the modem Deilt wilfully fpurning his Re-
^"^""^ wards ^ and the Mt'i^i^/^r appoinced by liim, and
. all thofe virtuous Intentions and Dependencies, is
under an imiojfihle Way of pleafing God.
IV. I MIGHT obferve to them, that this
Objcftion of theirs with refpecl to Providence^
does in Fcict overtake them in regard to their
Natural Religion. " If all Mankind are Crea-
" tures of the lame Creator, and Fellow-Crea-
^ *' tures with one another, muft not all their re-^
" ligious Duties, as they are Creatures of the
" fame God, and Feilow-Creatures with one
*' another, be the fame*?" Yet their Natural
Religion, either as to Uniformity, or Univer-
fality in the Paga>' Religions, is obferved to be
in Theory, and Practice, in vaft unequal De-
screes ; from fome Knowledge of God, to no
Notion at all. But thefe Matters have been
urged by others with great Advantage of Rea-
foning, therefore I pafs them over.
I W o I' L D only put a clval Qneftion to them ;
{m(it it is undeniable Matter of Fa(5t, that here
a Bit of Rcafon, and there a Bit of Reafon is
difpens*d to thefe Pagans •> is God, or Man in
the Fault ? Does God do this, or fuffer it to be
dont hiGwiiigh, ov ignoranth? Let them anfwer
which way they will, they are not only faft in
the fame Trap they lay for others, but by the
Tenor of their own Argument, they fink into
Ath&ifm. For, if the high-priz'd difputati*^
Bit of Reafon that fill to their Share is fo mifer-
ably cultivated, as to rejedl future Rewards and
* Chr-fiiamtj fls ola, S:Z. pag. 174, 561.
Punilhmcnts
DEj=,ISM Delineated. 337
Punlfhmcnc in the diftribudve Senfe, that rejects C H A P,
the ifioral Attributes of God ; and that fets afide ^^^•
God, as a Governor; and that to all Intents and ^^■'''"'^^^*^
Purpofes ba-ni/hei his Exiftence. They may if
they pleafe, by their Management of their Bit
of Reafon, be at the H-ead of the Animal World,
that is folely governed by fenfible Rewards and
Punifhments -, but then, they muft be contented
to fubfide heloiv Man, whofe Charafteriflick is,
a Medium between Brute and Angel. The Angela
has his Reward in being Religious, and continues
to be fo upon the intrinfick Merit of Virtue, that
he may not lofe the Reward ; and therefore
Mali's Reafon and Diftinftion is, to aim at their
Reward, to animate him to attain their Virtue in
a State competent to himfelf hereafter. But as
thefe high-fpirited Perfons difdain thofe Profpedts,
they mull neceflarily fall Ihort of thofe Attain-
ments, which make them Man, and make them
Religious. And therefore how certain foever,
how manifeftly certain foever other human Crea-
tures appear to be deftitute of Religion, (till
they are upon a Par with thefe Belles hettres ;
becaufe, funk as they are, they are neverthelefs,
equally at the Head of the Animal World ?
W'hat then do thefe refin'd Wits, thefe Railleursy
■get by thefe low Arguments, but to be convinc'd
that Religion, Chriftian Religion is both Wit,
and Wifdom ?
V. I Would -particularly oh(evvc to ?ncdern
Deifts that their Scheme of Morality, or Natu-
ral Religion, is fundamentally wrong ; it is a
Body without a Plead •, they muft begin their
Syfl^em all over again. If they would entitle the
Pra6lifer to any Benefit, they muft lay the Foun-
dation where his Hope lies, in a future State, in
Vol.. II. Z Faith
33S DEISM Delin£ated.
CHAP. Faith and Dependance upon a rewarding Provl-
XIX. dence •, of which Chiirtianicy is the clearcft
''*^'"^'^'*''^ Evolution, and Demonltration in the World.
For as the End of Virtue is to fleafe God,
the Foundation of Virtue ftandeth fure, and is
ftarap'd in eternal Charaders and Relations ever
fince the contrary of Virtue, Sin, enter'd our
fublunary World, '.dthout Faith it is impojfible
to plea/e God ; and what is that Faith that is the
Rfgent of all HumanVirtue ? That God is^ ami is
a Rewardefj &c. The Morality of the Heathens,
who knew not the Motives thefe rejed, is there-
fore preferable to their lefs moral Scheme. That
Catholick Faith, that God is a Rewarder of thofe who
dilige?itly fiek to plea/e biin, obvious to the reafon-
ing Faculty, and univerfally diffufcd to the Ex-
pedation of Mankind^ who would be Religious
towards God (though derived from the original
Promifc) in effed fecures, and implicitly ac-
knowledges the GOSPEL, or the true ?noral
Motives of the Chriftian Religion. For if God
is a Rewarder^ that fecures and fuppofes their
Accy's to and Acceptance with him, and Admit-
tance into Heaven^ which are the three fandify-
ing Benefits of Jefus Chriji cur Saviour : And
convinces the Judgment of the Reafonablenefs of
depending upon God for their Happinefs, in
their befc Endeavours for fecuring his Favour,
with refped to the Diftributions of a Life to
come ; at the fame time it has its religious Ope-
rations, in fubduing the Will and Affections, the
moral, difobedient, and moft ungovernable Pare
• in Man. In this Faith Euoch^ Noah, Joh^ &c.
pleafed God, fteer'd their Courfe by this Pole
Star, and pafied fafe through this troublefomc
World. In this Ejcpcftation, and Reafoning
upon the Goodnefs of God, Socrates, and innu-
3 merable
DEISM Delineated 339
tnerable others in all Ages of the World, to be C H A P.
colledled from the four Winds, under Heaven, ^^^•
though explicitly ignorant of the true Mediator ^"^"V^-'
Jefus Chnjl ', yet trujling religioufly in God, that
the Judge of the whole Earth will at lafl do right
to all his Creatures, when he takes an Account*
and finally makes a Difcrimination of Virtue,
and Vice, worthy of his holy Nature, and his
wife Government v will neverthelefs through
him, who equally died for thern, find Accep*
tance with God, to be entitled to his rewarding
Favour.
That this is the only true Way of knowing,
teaching, or pradifing Morality (or, in their
own Stile, to knoiVy profefs^ believe^ and -praSlife
it) is demonftrably evident from the Method of
the Teacher of alJ Righteoufnefs, the bed
Preacher of Morality in the World, as they
themfclves acknowledge ; who, when he firft
open'd to the World his moft fuper-excellent
Morality, both with refped to the End, and to
the Means of his Religion, crowns every one of
his Eight Beatitudes^ feverally, with a f articular
Reward, This is the Reafon why the Gofpel is
fo conftantly reprefented under the Notion of a
Kirigdom ; which fuppofes a Judge ; which in-
cludes Rezvards and Punijhmetits eminently diftin-
guiftiM upon the obedient, and difobedient to
the Laws of the Kingdom. And it feems pretty
remarkable, that the Commendations, Threat-
nings, and Encouragements to the (cvtn
Churches of JJia, and fo to all fuCceeding
Churches, Rev. ii. and iii. turn upon thofe Ends
of • Religion, or Deviations from them (the
Eight Beatitudes) and the Means of attaining
them, viz. Faith in Chrift", under feveral Ideas
Z 2 of
34^ DEISM Delineated.
CHAP, of Salutation, with much the fame fort of Re-
^^^- wards in his Hand, as obferved before. And it
^''^^'^^'^is obfervable that.Tr///^/ * brings Sc'ipio confefling
himfelf much more a6live and vigilant in the
Race and Purfuit of Virtue, from the Suppofi-
tion of having; Heaven for his Prize.
'o
But ihefe Gentlemen, wifer in their own vain
Conceit than all other Teachers, rejedl the Re-
furrcdion of the Body, rejedt future Rewards
and Fumjloments as an Herefj^ in their general
Syilem of Morality •, one of them admitting
the Thoughts only in a particular Cafe, as ob-
ferv'd before ; when they fpeak of them gene-
rally as a Principle of Virtue and Religion, I
appeal to all their Readers whether it is not
moll conftantly, if not always, with Contempt and
Derifion ? What is that but obftinately declaring
how much they are bent to reproach and oppofe
God, the Confritution of Things, and the Prac-
tice of all wife Men in the World ? And with
the like Self conceit of Sufficiency of Kno'wledge,
difbelieve with the old Gnojiick Hereticks, the
future Jud^nenl of ^lick a'nd Dead ?
A N D thus feparating the Body from. the Spi-
rit that enlivens it, they make a dead Carcafe
of Morality. Shut themfelves out from the Pale
of future Happinefs and Salvation : And fooner
will the Publicans and Harlots ; Hottentots^ and
LapltDtders enter into the Kingdom of Heaven
and true Religion, than thefe modern Pharifees
in Morality. They fuppofe an End, without
competent Means, and Motives in the moral
or rel!s;ious Condufb of Man ; v/hich is as
D
Smifio Silpiouls*
enormous
DEISM DEtlNEATED. 341
enormous an Abfurdity, as in Nature, to expe6l C HA P^.
an Effect without a Caufe. They divorce the ^^^^^
Performance of Duty to God, our Neighbour, ^'"'^'*^
and Ourfelves, from the true Obh'gations and
moral Reafons of thofe Duties. They feparate
and diftinguifh Virtue from Religion^ or what
amounts to the fame, Morahty from true real
Chriftianity •, which is putting afunder what
God, and Reafon, • and the Conftitution of
Things have moft furely join'd together. And
fo, by a Scheme of Irreligion and Confufioa
refolutely divorce themfelves from the Favour
of God, the common Honefty, common Rca*
fon, common Faith, of Mankind.
This Principle of Principles, efpeci.illy in
its Evolution of the Mediator^ fcems to be that
Deftderatimi or wanted Medium^ for makin^^
manifeil and projeding the Light of Proof for
exhibiting a Dejnonjtralion of true Morality and
Religion, which the great IVlr. Lccke perhaps
had not the full Notion of in his frequent Decla-
rations.; for ftill *, (tho' invited) he declined to
give the Sample, how Morality is capable of De-.
monftration; by which he mull: mean the Na-
tural Religion of Man as he is a Sinner, manifeft-
ed as we fee it has been in all its Dependencies,^
by that Light which came into the World to
render it plain and perfpicuous.
This great Fundamental of Natural Reli-
gion, that God is a Rezijard^r, ^c. without
Faith in which it is impoffible to fhafe hirn^ effeC'
tually confutes all the four forts of Deifts.
I. Thofe, who allow the Being of a God, bu,c
;* See JV|r. Lcckt% Letters,
7^ 3 ' deny
342 DEISM Delineated,
CHAP, deny his Providence. For, if God is a Reivardery
^^^- that luppofes him a Punijher, and that implies
^'^^^'^*''^ Providence and careful Inrpedion over Mens
Alliens, in order to fupport his Jufticc and
Equity in Rewarding and Punifhing. 2. Thofe,
who grant a Providence, but deny the DljUn£ii(^n
between Good and Evil. For, if God is a Re-i
warder^ and PuniJJjer, that can import no lefs
than that there are fomeThings naturally />/fz7/?;;^
to him, and fome Things difplgafing ; which
eftabliihes the etjernal Diftinflion between Good
and Evil. 3. Thofe, who admit Providence,
and the Difference of Good and Evil, but deny
the Immortalit-j of the Soul. For, if Rewards
are not diftributed in this Life according to
Mens Behaviour by the conftant diftinguifhing
Balance of Juftice, it is indubitably certain, it
will be fo in an Afcer-ftate ; and that afcertains
the Immortality of the Soul. 4. Thofe, who
admit all the three former, but deny \ht pofitive
Diftribution of Rewards and Punifhments in the
future State ; and that Gofpel which has brought
that Life and Immortality to Light •■, and by fo
doing, fubvert Natural Religion.
It is not the Writings and Opinions of thefe
fort of Authors, or any of the ancient Piiilofo-
phers that make and conftitute the Law of Na-
ture, any more than the Opinions and Comments
of Lawyers make the Law of the State -, but
Reference had to Go</ the L<?^//^^/fr, thefupreme
Author of Nature, and to the San^ions he has
referv'd and fix'd, and a confcientious Regard to
his eternal Juftice in feeing them effedually and
diftinguifningly take place upon the Obedient
and Difobedient, that makes ic the Law of Na-
Mjre, gives the Authority, and founds the moral
Obligation.
DEISM DelineatedI. 543
Obligation. Buc thole Sandlioni., which are toC H A P-
clear up the Condud of Providence, and vindi- ^^^'
cate all the Perfecftions and Attributes of the ^'"^'^"'^'''^
heavenly Governor, before the Univefe of ra-
tional Agents, cannot take place- without a po-
fitive dittinguifhing Retribution, and a manifeft
Revelation of the righteous Judge of the whole
Earth. Why not then worthy of God, as it is
mod beneficial Co Man, to give unto Man, both
a previous wntten Revelation of the Duties and
Tranfgreffions of that Law, and likewife the
fure SanBiom of them.^ Thus the Law of Na-
ture rightly confider'd, infers a reveal'd Law,
and eflahli/hes a written Revelation of the Will
of God in the Defires of all Men.
A N D as the Religion of Nature iruely ddi-
neated is founded, more efpecially in our prefent
lapfed Stare, in this great Foundation Truth of
all Revelation, and Recovery to Divine Favour,
That God is, and is a Rewarder of thofe ivbo di-
ligenily feek to pleafe him^ rather than in the Con-
fideration of Truth in general', infomuch as that
particular Truth, in theReafon of Things, adlu-
ates and enlivens the whole Syftem of Morality,
refers it to God, and turns it into Religion ;
which Truth in general does not, though it con-
tradidls it not.
Virtue and Truth are as different as
a Part is from the W^hole \ every Virtue is
Truth, but every Truth is not Virtue. When,
as in Job and Socrates^ the Reafon and Under-
ftanding,Will and Affections are duly CMan-like)
diff.'ofed to confider and retain, and in the Preva-
lency of all thofe Powers attached with all Fide-
/; ' •> to that fundamental Bafis of all moral Truth
Z A and
344 DEISM Delineated.
CHAP, and Virtue, viz. That God is, and is a Rewardei\
^^%^ ^^ ^^ ^°^"^ ^^^ whole Plan of moral Bt-
'^^'^haviour upon it, as well in the Profperity, as
Adverfity of this dependent Life ; the S.ubftance,
or rational Ground or Confidaice, (as in the Mar-
gin) Heb. xi. I. of fuch unfeen Things heartily
confided in, is Faith ; and out of that Direftion
and Intention arifes the whole Concern and Ohli-
gation of Morality which appertains to the Law
or Religion of Nature. And therefore the Re-
ligion of Nature, rightly underjlood, infers the
only true Religion of the Mediator^ JESUS
CHRIST, and eftabliflies the written Revela-
tion of that JVay, Truth and Life in the Value,
or in the Defires of all reafonable and unprejur
diced Men, as the beft and moft perfed, as well
as the only Manner., H O W God is a Rewarder,
&c. with every thing elfe that follows from that
Faith, being in all Wifdom, as well as Mercy,
the fittejl both to the pure fpotlefs Nature of
God, and the prefent confcious finfal State of
Man. For if Natural Reafon fays, God is a Re-
warder ; and the Voice of Nature fays, he hearetb
fioi, much Icfs rewardeth. Sinners ; and the Expe-
rience of Mankind confelles that if ivefay that ime
have no Sin, we deceive oiirfelves and the Truth is not
inus\ then there mufl be a //j;WPerfon, thro'
whofe Hands the Rc--xard is conferred : and, pre-
vioufly to that in order to preferve God whole in
all his Attributes as he is infinitely worthy of
them all, he muft become, or muil have been
willing and qualified to be the righteous Mcdiian
of the Difference, for reconciling the punifhing
Juftice, with the iorgiving Mercy of God. And
who is that but the Mediator I have been fpcak-
ingof, and what is the Gofpel but the gocd Nezvs
of Remifiion of Sins, and eternal Lif^, in that
Method? Nay,
DEISM Dbluieated. 345
CHAP.
Nay, it infers Chriftianity in the great Ar- "^^•^'
tide of the RefurrecUon of the B ODY. For, ^-^''^
if God is a Rewarder of Man, then Man doina
his Duty in that Faith, will meet with a Re-
ward worthy of God to confer. Now Sin, de-
riving its Source from the Devil^ being, in his
iirfl State, an unnatural Thing (for that can
never be natural which is the Abhorrence of our
Nature) as well to Man, as to the Confticutioii
of Things, occafion'd the PunilLment, Dc:atl\
the Separation of Soul and Body, the two con-
ftituenc Parts ; which Separation was to be fure
unnatural to Man, and befide the original Defign
■ of his Maker. As the Sinner therefore rranf-
greffes in that Bod-^ of Sin and Death which is
Partner to the Soul ; if he is ever to be for^
given, and rewarded moreover, according to
the Suppofition, for diligently feeking God,
then he muft be recompens'd in both Parts of
himfelf, which infers the Refurre6lion of his
Body, wherein he both finn'd, and ferv'd God ;
and there can be nothing to hinder fuch a com-
pleat re-inftating Reward, but the Vsf-m.nx.Q'i Pozver
in the Re warder ; a Notion repugnant to Reafon,
^nd utterly unworthy of God. But God having
not only palVd the Sentence of Death, but in-
flidled it moreover, fome Perlbn mult intcrpofe
as a Saviour from him, to take off tiiat Sen-
tence, and reilore the Body to Life ami Irduior"
talit-j alio.
«
And who is that but Chrijl the Lord ? He,
and he only is the Saviour of the Bods^ as
well as of the Soul ; and, tho' the Immorra-
Jity of the Soul was every where talk'd of and
f^ehiiv'd in moil- Places, he was the fujl iliat
brought
346 DEISM Delineated.
CHAP, brought thar new Things the Life and Immorta-
^^^- lity of the BODY to^light^ by its R.furreJiion ;
^''"^^'"'**'^ which feems to be the true real Senfe of Gofpel
Life and Immortality. And was not the firft
Man prefently after the Sentence of Death, com-
forted with the Fromife of this Redeemer ? And
it is very obvious to believe, that Job had the
Tradition and Relidi of this Promife upon his
Mind for preferving his Integrity, in the Pro-
fefllon of his immoveable Faith, that he knew
that bis Redeemer liv^d^ 8zc. Mod certainly,
God could never have been aia exceeding great
Reward to Abraham^ Tfaac and Jacobs any other-
wife than to their Faith and full Perfuafion of
the Refurre<5lion of the Dead^ i. e. of their
Body ; but mud prove a very defedive Re-
warder, and might be afham*d to be call*d their
God, if that v^d,s ViOt accomplifh'd ; if that was
not fecured to them, he deferv'd not the Title
of being their God, or fo much as their conftanc
Friend. For, if he afTured and contraded him-
felf to them to be their Gcd, whilft living in the
Body ; they might, and did aflTure themfelves
that God changes not, and therefore, tho' their
Bodies died, there muft be an After-change in
them, to make their Corruption live again, that
they may be again redintegrated in their proper
Perfons, Abraham, Ijaac and Jacob, and for ever
enjoy the Confolation and Reward of their Tra-
vail, of God's being not the God of the Dead,
but of the Liijwg. Tho* there were a thoufand
domeftick Proofs of his Love and Care, that he
was Abraham''^ God, Ifaac^s God, and Jacob's
God, yet where was the Evidence of his indi-
vidual Love and Refped to the Compound of
their Perfons, ii^ one half thereof was to lye
always in the Grave ? therefore Abraham being
dead
DEISM Delineated. 34^
dead, Ifaac dead, Jacob dead, and (o everyCHAP.
other diligent feeker of God, mud all become ^^fX.
livings and their Faith fecures it to them. Tbs "^-O/"^*^
jufi Jhall live by this Faith^ and feed and fupport
their prefent Life upon that pregnant Juiiice and
Promife of God.
Nor can any thing lefs be a proper Re-
ward for good Men, who dihgently feek God,
or worthy of him to confer. For tho' their
Souls in a feparate State may be as happy as
God intended they fhould be without their Part-
ner the Body, yet, as the Death of the Body is
the certain Puniihment of Sin ; if that PuniOi»
ment continues for ever, he would for ever re-
ward and punifli at the fame Time ; but that
being inconfiftent as well with the Divine Per-
fedions, as the compieat Happinefs of Man,
there muft be a Re-union of Body and Soul to
Life and Immortality ; that the Man may be
compleated, and> releafed from all Effeds of
Death, and live, and be entire, and be immor-
tal alfo. The Body being an efiential Part of
Man, according to God's original Compofition of
his Nature, the Salvation of Man can never be
compleated but in the Refurredion of that Part
of him. For, according to the Nature of
Things, as the Separation of Soul and Body is
with the greateft Reludance ; not an originally
natural, but a fuperinduced, violent State ; the
Soul muft be fuppofed to retain an ardent Defire
of Re-union to its dear Mate and Partner, (bet-
ter habited and condiiioned) and that Defire,
being reafonable, and as natural as the clofing of
a Wound in the Flelh, would be fruflrated, and
Man, the Delight of God, without a'Refurreflion
of his Body, would remain unclothed, dif jund,
without-
34^ DEISM Delineated.
CHAP, wichout-himfelf, and befide-himfelf. So com for t-
■^^^^able and agreeable to the Nature of Man and the
'^■^^^^^^''^ true Conftitution of things is the Religion oiChrifty
whilll it confults the Relurredion of the Body.
• But, I wonder, how any modern Beijl can
look a Man in the Face, when, joining in a
Rebellion againft Chriil and his Religion, he is
in a diredt Confederacy for robbing every Man
he meets of one half of his Conftitution, as far
as in his Power, by denying the Refurreftion of
his Body ; and at the fame time ferioufly ex-
pofes (tho* under a Laugh of ridiculing the
Contrary) the Ridiculoufnefs of his own Faith
and Sentiments, in running dire(5lly counter to
the true Nature and Conftitution of Things.
For the Deijls I have been arguing with, rejedt
this Faith, and the pofitive Dljiributions of future
Rewards and Puniftiments, which can only be
explicitly known from Revelation, either who is
the Judge, or what will be the Sentence ; and lb
by rejecting the poftlive Obligations of Morality
and Religion, they confequently fubvert both the
Law and Religion of Nature,
Take away thofe Rewards and Punifh-
ments, there will be neither Law nor Religion,
and fo in proportion as you diminifti one, you
lelTen the Ufe and Operation of the other, and
flop their good Effed for this World, as well as
for the next. Whoever is in earneft perluaded,
and not afraid of the Certainty of them, in ge-
neral, either in a real, or affected State of Na-
tural Religion, will ever be fincerely difpofed to
receive further Difcoverics from Revelation as ic
ofi^ers, and be glad of an openings tor bringing
their implicit, to the Light of that Failh, which
is
DEISM Delineated. 345J
is explicit and particular in fo afFeding a Con- CHAP,
cern. For reveal'd Faith is not only the Strength ^^^*
and Stability, but the irueft and beil Explana- ^^^^V""^-
tion of Natural Faith ; unfolding and difplay-
ing as well the Knowledge of the true Nature
of God and his Ways more and more perfecfl-
]y, as the Knowledge of the Nature of Man
and his Ways •, revealing the true Source of the
Corruption of Human Nature, to the Truth
not only of its Cure and Remedy, but of its
higheft Happinefs and greateft Perfedion. TE
BELIEVE IN GOD, BELIEVE
ALSO IN ME,
And thus, I hope, I have not brought an
unfupported, but a well grounded Accufation
againft thefe Authors, that they have both been
guilty of Mifreprefentnig, as well Natural Reli-
gion, as Chriftianity.
And that the Tendency of their Principles
direflly lead to Atheifm ; and confequently thac
the Condudl of their Difciples without a timely
Change, and Repentance, will inevitably con-
clude in it. And therefore it is hoped that they
will at laft fee their dangerous Miftake, and
candidly admit of this Cure.
P. S. It has been difagreeable to my Tem-
per, to bring a confequential Charge of Atheijm
againft Perfons profejiing l!heifm. But I fnou'd
have proved as unfair on the Side of Chriftianity
and Truth, as they are partial and unjuft againft
it, if I had not calmly and charitably laid the
diredl Tendency of their Principles before them,
and fupported it with convincing Arguments.
If Natural Religion and Morality is the Spring-
l Head
5^o DEISM Delineated.
Cti A?' Head ot 'cW true Religion, and includes, by juft
XIX. Dedadlion of Rcafon, latent Chriftianity in it 5
^•^"V^ if true Natural Religion and Mor^tlity confift
in p. Connexion of the Underftanding, Will,
Ai^'edions, and Actions of Man to God, go-
rerning by Rewards and Punifhments in a fu-
ture State ", and if thefe Men poiibn Religion in
this Fountain^ they confequently take away all
true Religion in its firft Rife, and its after Reve-
lation, in its Caufe and in its Effedl, which is
the worft of Atheifm under a difguis'd Name.
For that is no Religion, which cannot truly
pleafe God, and will not benefit Man, in his af-
ter State. Their whole Syftem, inftead of re-
taining any Reafonablenefs, or Godlinefs in it,
takes the Name of God, and Reafon, in vain.
But without Faith that he is, and is a Re-
ivarder^ &c. it is impojfihle to -pleafe him^ or to
come to him by way of Religion. To believe
merely with them that he is, does not conftitute
Religion, unlefs it is believed alfo that he is a
Rewardcr^ &c. that begins and ties upon his Fa-
culties, the Attachment of Man's Behaviour and
continual Dependance upon God*s Favour, his
Divine Attributes, and his Providential Difpen-
fations. And what is that when fully explained,
but ye believe in God^ believe alfo in me ? It is
impoflible to pleafe God, or come to him with-
out bclicvi72g him a Re-izmrder^ Sec. Behold I come
quickly i and my REWARD is ivith M E, to
give to every Man according as his Work fj all be ?
Rev. xxii. 12. So that a Door (Chrift calls him-
felf thit Donr) naturally and freely opens out of
Natural Religion ('as well as by Prefcription out
of Judafm) into Chriftianity •, the latter being
a Commentary, Supplement, and Complement
to
DEISM Delineated. 351
to the former : Shewing the only true OrlginalC HAP,
of Sin and Error, how Men are naturally i^?l.
Slaves to that, and Errors and providing, at ^^'"**'''^**^
the fame time, the only true Remedy for both.
But they, who willfully bar the Door againft
Chriftianity, and Oiut up their Windows againft
its Light, prefer Darknefs to Light, dellroy all
Religion both in the Text and in the Commen-
tary, before God, and before Man.
J. CHRIST is fo far from being a Fahle
according to the Sarcafms of the Detjis, that
Human Nature, and the Religion of Nature is
rather the Fable, and J ejus Chnjl the M O R A L
of it. And as the Infpiration of the Almighty'^
giveth Men Uyiderjiand'mg ; fiits Wifdom in the in-
ward Parts, and gives Underjlandingto the Heart ',
gives JVifdom to the Wife^ and Knowledge to them
thaS know Underfiandmg ; by correfponding, as
they ought to God and Nature, in Virtue of the
Faith natural to Human Reafon, I'hat he is the
Rewarder^ &c. So, all certain Divine Revela-
tion, and true Scripture from Heaven, is, as it
affirms, given by Infpiration, &c. for elucidating
and revealing, ^or prrticularizing and catechizing
from Faith to Faiih that glorious Primorditim^
that Piin^um /aliens of all true Virtue j as the
Mediator Jefus Chrijl, is the Life, and Circula-
tion of that Life, when onct formed within us by
the Gofpel, and the Rcfurretlion^ and the Life, to
confummate it in Happinefs everlafting. And
let every modern Beijt, who manifeftly lacks
that Wifdom, afk it of God, alk it honeftly,
feek him diligently in the Faith of Nature 5 and
God will give it him liberally j and upbraid him
?iot -, and that Reafon and Demonftration which he
infills upon, :'. c. intrinfick Excellence^ will join with
his
3^2 DEISM DELlNEATeU.
CHAP, his God in telling him, he has it in his Hands 5
^^^- and in bidding him read it over again ; if noE
\/^Y^^ for the Penance of his Sins j at leail for the Im-
provement of his Reafon, and for fhewing his
better Refpeft to God, and to himfelf : making
his humble Confeflion to God, and the World ;
That the Authority of God, and his Holy Scrip-
tures^ or God in Chrifl reconciling the World to
himfelf^ is indeed Sacred and Divine ; fince it
does fo evidently appear, That they inveft
themfelves with that Authority from the Reafon
of Things. And as the Kingdom of God, of
Chrift, of Heaven, is indeed thus founded in
the trueft Reafon within us, inward Convicflion,
free Choice, and in order to that, publifli'd in
the Revelation ; therefore it is fiid by the
Founder, the Kingdo?n of God is IVLTH JN US ;
and by the Apollle, that Chrift: the IP'^ord, is the
Z.ight that lighteth every Man thai cometh into the
World, to the Reafon of Things, which leads to
that Kingdom of God in Chrifl. Which made
Origen * appeal to Celfiis, Whether it ivas not the
Agreeahlenefs of the Principles of Faith with the
common Notions of Human Nature, which prevailed
mo ft upon all candid and ingenuous Auditors of them ?
Therefore the Sentence mufl: needs be juft, he that
lelicvelh fhall he fa-ved ; and he that helieveth not
is condemned by the Law of Nature as well as
Chrift. But I hope, and pray, that timely Self-
conviftion may prevent future Condemdation,
and lead them into everlafting Felicity. Where
I would gladly lodge all People who read this
Book, and to that Amen fliall be the Fmis.
* 'E/ ^y\ Ttt "f Tu^iui; ii^Mt/ Tali Kotvcui \^yj}^iv aayctyo'
^ivovTo-, [j.s.TV.Ti^'A'yi rat ivyvcci/'ovui dnisovmi mv }~iyo[jX"
vay. Orig. coiit. Cclf. Lib. Jii. p. 139.
END of lb J Sicond Volume.
A N
APPENDIX-
In Answer to a BOOK, Intitled,
THE
Moral Philosopher:
O R, A
DIALOGUE
BETWEEN
A Christian DEIST,
AND
A Christian JEW.
LONDON:
Printed for the AUTHOR:
And Sold by W. I N N Y s and R.Man by, attheWtft
End of St. Paul's. MDCCXXXVII.
A N
APPENDIX
In Anfwer to a BOOK, intitled.
The Moral Philofopher, &c
i^ H IL E this Edition of the forego-
ing Sheets was pretty far advanc'd in
the Prefs, there was publifh'd a
remarkable Book, entitled, The
Moral Phiiofopher, in a Dialogue
between Pbilalelhes, a Chriftian Dr?ifi, and 7'be&-
ph.wes, a Chriftian Jezu. I agree with the inge-
nious Author, that the Matters therein confider'd
and debated, are indeed of the iit?nofl Confe-
quence in Religion : but that the Arguments on
both Sides are impartially reprefented, I can by no
means agree with him, for Reafons chat will ap-
pear afterwards.
In moft Sentiments, and in the Main of his
Book, he is pleafed to accord with the Deijls I
have lately confider'd -, and fo far he appears to
be a real and moft zealous Dcift. This harmony
of Opinion will be fhewn prefcntly. But as he
A 2 differs
APPENDIX,
differs from Them in fome Things, the Lovers
of Novelty^ in Rehgion, will doubtlefs be fur-
priz'd to meet with thefe following New 'ThingSj
which are nor, that I know of, to be met with
in any modern Books of Deifm. (i.) This va-
rious Author neither receiving the Chriftian Re-
velation in "Whole, nor rejeding it in Whole, but
by an affamed Prerogative above all others, ad-
mirs and excludes, damns and commends by Parts
and Parc-ls, juft as they favour or difagree with his
New Syftem : He Teems to fet up an Office of
■Curiofities and new Difcoveries of many ftrange
Things, with refpe6l to what is, and is not cer-
tainly interpolated in that Revelation. * He, I
fay, is fo far a Philofopher, as to receive the Re-
furredion of the Body + into his Scheme, with
fliture Rewards and Punifhments, calling it t the
Abrahamick Religion. But I doubt, whether
any fort of Deifts, whilft they continue fuch,
will approve of his Conceflion, or thank him
for this Article of Belief, For, fay they, we
who are known to fct up upon the Foot of be-
lieving nothing but what we thoroughly com-
prehend with our Reafon, {hould we advance fo
far as to fubfcribe to that very odd Difficulty of
Faith, as all our Anceftors, of dear Memory,
have ever acknowledged (and every Philofopher
for that Reafon has fmiled at, and diflfented
from ir) with what Face can we any more ap-
pear to fcruple the lefier Difficulties of Chriftianity,
as explain'd by the moft Rational, or forborn to
be fo by the Wifefl ? You believe too much,
Mr. Pbilaleibes, for an Orthodox Dei ft •, and too
little for a Sound Chriftian. Which of the Two
will receive you into their Number, or make
• Page 44a t Page 548. t Page 349,
their
APPENDIX.
their Acknowledgments for this Piece of Ser-
vice, muft be lefc to the Event.
H Q w E V E R this Philofopher ought to have
juftice done him as to thefe Particulars ; and I
contend in the firfl: Place among his Admirers, to
appear with Pleafure, in giving him Thanks for
the forefaid ingenuous Stipulations with the
Chriflians, in the Caufe of Religious Truth.
He not only admits of future Rewards and Pu-
nifliments in an indefinite Senfe, but has the
Grace beyond all Modern Deifts to contend for
them in an unufual Manner •, his Words are,
" It is certain that if God governs moral Agents
*' at all, he muft govern them by Hope and
" Fear, or by fuch a wife and fuitable Applica-
" tion of Rewards and Punidiments, as the
" different Circumftances of Perfons, and the
** Ends of Government require. And thefe
" Rewards and Punifhments muft be fuch as
" are not the natural, neceffary Confequences of
" the Adions them^felves, fince every one muft
" fee that this would be no Government at all,
*' and that the Cafe in this Refped:, muft be
" the very fame, whether we fuppofe any redto-
" ral Juftice, or any Prefence or Operation of
" God in the World or not. And yet this
*' which is really no Government at all, is all
" the general Providence which fome feem wil-
" ling to allow." * And his Defence of the
Ufe of Prayer from p. 179 to 197, againft Fa-
talifm and Atheijm is very deferving of Com-
mendation.
These hopeful Advances ought certainly to
be cherilh'd in any who calls himfelf a De'ifl^
* Page 189, 190.
A3 and
p APPENDIX.
and not a Utile admired at from a wfw Oracle of
that ProfefTion. The Penecrarion and Compafs
of his Judgment appear indeed beyond the
common Rate of Writers on that Side. He
faw clearly the Abfurdity of Fatalifm and
Atheifm, and the equal, but yet common Folly
of thole who would fkreen that Opinion under
the Name of Dt^iji. His love of Truth, at
lealt the open Appearances of it, Cofi/ifiency,
made him abhor fuch Contradidion in Name, as
well as deteft the Scandal offer'd to himfclf re-
taining the Name of Deiji : He has therefore very
juftly cut the Name out of the Catalogue of all the
Tribes of that Denomination. But I hope as he is
fo far true to Reafon as to enlarge his Faith with
the forefaid Articles, that, by the Influence of
his great Judgment, he may happily bring them
into the Fold of Religion ; and then I am loth
to defpair, nay willing to hope, that He at the
Head of them, and all the other Deifts will be
fo good to Themfelves, and to the plain Confe-
quence of Truth, as to proceed a few eafy Steps
further, and then they, and he, will be not only
almoft, but altogether fuch a true real Chri-
ftian (inferior in degree) to St. Paul, a glo-
rious Apoftle, and the great Hero of this Writer.
For as long as he makes thoftr great Dudtrines
the Bafis of his Scheme, which the other Chiefs
either denied, or were perfe6lly indifferent to, he
lays a real Foundation of God, and Mor.il Vir-
tue, and at the fame Time excommunicates eve-
ry Aibeiji out of his Society, whom the other ever
hitherto carefs*d as being one with them. So far
as he pleads the Caufe of God as a Governor, rhat
he governs the Moral World by the Influences
of thole GciJ/)( Truths •, lam ready to infer what
he was going to fay farther, and fhall be allow'd
. ; fo
A P P EN p IX,
fo to do by Himfelf : That if a Governor, he
is queftipnlers the mo^ perfe£i q'c all Governors
and Rulers over Men whatfoever, and that the
greatejt Perfe^ion of Goodnefs, iVTercy, Truth,
and Jullice muft fhine out in his Difpenracions
towards the Children of Men, for illuftrating thofe
feveral Perfedions, and celebrating this Divine
Governor -, fuch as belt confults the Nature and
Circumftances of Man, for his good, as a free,
moral, accountable Agent, but a frail Performer
of his Duty always in thisWorld ; and at the fame
Time, moft magnifies the Honour, and bell marks
out the engaging Excellence, and authoritative
Amiablenefs of all his governing Attributes
jointly, and feverally. If our Moral Philofopher
admits this eafy Pofiulatum^ I hope he is the bet-
ter difpofed both to admit and confider better of
the Flea for Je[us Chriji in his feveral Offices.
My obfcure unpracliced Pen, unfkilful of
every palliating Artifice, and uncapable of add-
ing Strength to any Thing but what down- right
Truth affords, in common, to almoft every Chri-
ftian, has already attempted fuch a Plea in the
Mediatorial Scheme as the only true Religion ;
and therefore am excufed from repeating here.
I recommended it with all Candour, and with a
very good Intention, to the ferious Thoughts
of Deifts, and at the fame Time by way of Con-
traft, delineated Deifm (which at firft might have
been a better 'J^itle of the Book) becaufe a true
Reprefentation of it is indeed one way to cure ir,
without giving OfTence to thofe, who, not loving
the Name nor the Application of any Medicine,
may be apt to diftafte the kind Offer, however
over- run with the Diftemper they don't care to
own, and have, on that Account, the greateft
A 4 need
S APPENDIX.
need of a Cure \ but if it has its Operation in
fccret, in adminiftring a better Opinion orAp-
prehenfion oi Chrijiianity, I have my Ends, yet
perhaps by fo great a Genius and Magifterial a
"Writer as our Author, it has yet been unfeen, or
unenquir'd after by him. I have the more Reafon,
I fay, to hope for a candid Audience from him,
becaufe he is judicious and ingenuous enough to
own *, " That the Means are as necejfary as the
" End.'* Now the good laudable End, or Re-
ligion of the End being Moral Righte-
cufnefs and Obedience : I have evid-^ntly
fhewn throughout the preceding Sheets, that
^theDifpenfation by Jefus Chrijl is the bejl Means
in the World to that beft End ; that they have
an intimate, efficacious Connexion with it •, that
■ if ever they are ineffedlual upon Trial, it is al-
together from a Mifunderftanding, or Mifap-
plication, through the Default of the Ufer ; and
if he intends the moft congruous, by cor>generate\
Means, I have alfo fhewn, and fhall farther
fliew hereafter, that the Pofitive^ Injiituted Parts
of Chriftianity are of that kind.
Now if the Refurredlion of the Body is
granted, and future Rewards, eternal Life, as
the Gift of God confided in $, does not that im-
• port and point out Jefus Chrift in more Afpeds,
and in an higher Station than Prophet orTeacher,
or Deliverer of Jews onl-y |I, viz. as our Lo7'd,
the Ratfer of the Dead, our Judge^ whom we
< ought to honour ; our Rewarder, on whom we
depend ; and if eternal Life fo infinitely difpro-
portioned to our fhort Stage of defective Virtue
- (as I have made appear, is the Gifi of God, it
* Page 420. rt Page 419. X Page 394. || Page 349.
muft
APPENDIX.
muft be fo to the Gentile^ as well as Jew, fince
all Men meet the Wages of Death to which
it is oppofed ; flill it is thro' Jefus Chrift ; and
is conneded to the Belief of his being Son of
God^ where-ever the New Teflatnent is publiflied,
as well as to due Pra<5lice refulting from it.
And therefore he is either more a Chriftian than
he cares to own, or he does not really believe the
Contents of thofe Doctrines, nor the New Tejfa-
ment concerning them, whence he has taken
i^em. How much that diffufive National Belief
of Mankind, that God is a Reivarder of thofe
who diligently feek to fleafe him, comprehends
of the Spirit and Principles of Chriftianity' i
See the Index of my Book, Rewards.
2. Another Peculiarity arrefls the Wonder of
the Reader, which is the new Drefs of the
Names, Chriftian Jew, and Chrifiian Deift. One
would imagine at firft, it was owing to fome
Jews and Detjis living in Chriftendo?n ; but that
affords him nothing of the Grounds of fuch a
Denomination. Perhaps it is, becaufe Names
are fometimes given to put Perfons in mind
what they fhould he, if fo, I hope they will both
be converted in due time. But I rather take
this frefh Inftance to be a farther Confirmatiorj
of the Arbitrarinefs of impofing Names : It
puts me in mind of the emphatical Name, Keep
the Faith Barebones, in our late blefled and
enlighten'd times, when inherent Chara<5i;ers
were communicated with Names, and Saints
infallible were ftampt unto their lives end, as
foon as they came out of their Mothers Womb.
But' why he fhould deliberately call the Jew
Chriftian for efpoufing, as appears by the Sequel
of his Book, and, according to the Letter of
the
19 APPENDIX,
the Scripture, adhering to the Three OfBces and
Chara(5lers of ChriJ}, Prophet, Prieft, and King,
(I wifh all Jews fincerely did fo) and, with the
fame Deliberation, profefiedly calls himfelf a
Chriflian, when he profefifes almoft in every
Page that he receives and minds J ejus Chrijl no
farther than as he is a Prophet^ or Teacher of
moral Righteoufnefs ; whence this very odd un-
equal giving and alTuming that Name in Whole,
and in Part, and by one and the fame Perfon i
upon what Account, I fay, can this ftrange
Phsenomenon be prefented to the World by a
Philofopher, unlefs it is to demonftrate to it,
that he is contented with Two Third Parts lefs
of current Chriftianity than the other, and that
he is neverthelefs full as good, nay, believe him
who can, the better Chriftian of the two ?
Is it not a little ftrange and particular, that
he fliould pretend the Letter of Scripture to
fupport his Attachment to one Third of the
Chriftian Dodrine, and yet refufe the other
Two with difdain, when the fame literal Senfe is
as obvioufly plain and frequent in maintaining
one as well as the other ? If Figure and Allegory
muft be called in for interpreting and fpiriting
away one fort of Office and Charader, why is
it not applicable to all Three ? And then Chrift
vanifhes clear off the Stage ; but to keep him at
one Corner of ir, and, to ferve a turn, not fuf-
fer him to appear in real, full Charadler, but
confine and degrade him to one of his illuftrious
Appearances only, is dealing very unjuftly, and
ungratefully by the beft Friend and Benefaftor
to Mankind. This is opening and ftiutcing Holy
Scripture with a Key of his own inventing, ot
more Art and Dexterity, than the Pope ever
pretended
APPENDIX, M
pretended to nave in his Cudody, for making
it fignify not what it really fignifies, but what
he plcafes to permit it to mean. Is this inter-
preting or perverting, underftanding or con-
founding, receiving or rejeding thofe Writings?
"With like Confiftency, and full as much Truth,
he might have called himfelf an Heathen Chvi-
ftian, an Infidel Orthodox Believer in Chrift, or
feme total Piece of a Thing.
"D"
We have heard of four Species of Deifts,
and every one of them refutable from that
Creed of Nature, that God is a Rewarder, &c.
as I have fhewn in my laft Chap, but he allow-
ing and appealing to that Principle^ fets up for
a fifith Species, wifer, as he imagines, than all
the reft. But did not the Heathens almoft in
general retain that Belief? Wherein then is he
wifer? Is it in embracing the Refurredtion of the
Body ; and eternal Life as the Gift of God ?
but both of thefe he borrows from thofe Scrip-
tures he ungratefully abufes, and would betray
to the other. So that his affumM Name Chri-
fiian^ advances him no farther than a Heathen,
(I wifh he was but half fo honeft and true to
Difcoveries and Improvements of moral Truth,
as was Socrates) faving his Belief of' the Refur-
redion of the Body, fuppofing he believes that
real Refurredion, which the Heathen Philofo-
phers unanimoufly rejed:ed, whilft the Eajierns
from all Antiquitiy held, and to this Day hold
a Tranfmigr alien from Body to Body, and in that
Senfe, a Life everlafting ; but that is fo far from
being an Advantage to his Caufe, that it is the
Miil-i^one that will fink it: For to embrace a
greater fecming Difficulty, and, at the fame
time, to reject and run away frig.hted at feem-
I ingly
12 'APPENDIX,
ingly lefs in the fame Revelation, and thofe as
plainly, if not more frequently exprefled, be-
trays a Spirit of Perverfenefs, Singularity, and
Inconfiilency, the reverfe of real free Thinking,
impartial Reafoning, and Inquiry.
I F he alledges that his Zeal for Morality, and
his Confideration of the Nature and Reafon of
Things, determines him to this Partiality, and
to that filching and mangling of Scripture, I
mufh have leave to reply, having already made
lOut at large, that the whole Mediatorial Scheme
of the above three Offices^ is founded in the Na-
ture and Reafon of Things, as well as in Scrip-
ture -, and, upon this lalt recommending the
Thing to the common Underftanding of Man, is
found as derivable from one, as from the other :
And feeing the whole and fole Defign of the
pofitive^ peculiar^ injlituted Parts of it, at which
he is fo furiouQy angry without Caufe, is really
devoted (as I have made appear) in the greateft
Propriety and divine Fitnefs for affifting and
advancing Morality to the higheft Perfeftion of
Performance that Human Nature is capable of;
I may be allowed to obferve, efpecially fince he
has advanced nothing to the contrary -but his
own ftrong Afleverations, deftitute of Proof,
That had he a little more Knowledge with his
Zeal, or a little better confidered the Nature
and Reafon of moral Things, or Fitnefs of
Things in their Connexion and Tendencies, he
had probably been of another Mind, and never
have loft his time in writing new Inconfiftencies,
or repeating old Abfurdlties.
3. The Reader without any Item given him,
mud nec^arily obferve, and be furpriz'd with a
APPENDIX. 13
New Specimen of Wricing in the Moral and
Pbilofophic Kind. When new Things are offer' d,
or old ftale ones retail'd to the candid Reader,
it is ufual to exprefs fome Diffidence, or offer at
feme Apology ; but this is fo very much in the
Thrafonical Mood and Figure, tho' upon the
moil ferious and important Subjeft in all the
World, viz. what is the only true Religion, or,
in other Words, what is the only true Chriftia-
nity, that it can't efcape being obferved as re-
markably heterogenous to the Subjedt. After
heaping up a vaft Multitude of gracious Names
upon his Adverfaries and their Tenets, for 450
Pages together (who are in truth, not the
Clergy only, but the moft Pious, the moft
Learned, the moft Honourable of every Deno-
mination of Protejlant Chriftendom, and thither
I fuppofe he would confine the Debate) fuch as
Judaifm, Superjiition, Enthv.fiafm^ Ignorance^ &c»
&c. And after throwing out fome fingular
Darts of his Spleen againft the Clergy of that,
and every Diftindion with all his Spice, with the
utmoft of his (laying Force, allowing their well
weighed and long tried Protejlant Reafoning
upon Jefus Chrift: and his holy faving Religion,
with refpe<5t to his being a Propitiation for our
Sins, and a Mediator of Redemption and Inter-
ceffion for reconciling God to Man, as well as
Man to God, no better Quarter than Fiaving *,
I can anfwer for myfelf, and may venture to
do fo for the reft of my Brethren (if I might
have the Honour to fpeaic for them) that we are
ready to turn the other Cheek, and take a frefh
Rap of his Reproach, fooner than return oppro-
brious Language, or any one of his bafe, low-
* jPage 215. '^
I bred,
14 APPENDIX.
bred, viruIeriL lipithrts, Emoufiajtick Pulpiteers^
Theologafters^ Syjtem Mongers, SuperJlitiouSy Igno-
rant, Impojlors, Cheats, Hypocrites ; that the
clerical Religion is a Thitnble a^id Button, or
Powder le Pimp* ■■> to oblige a Man in Preaching
to talk Senfe, would be the moft unreafonable
Nonfcnfe -f -, that the Belief or Ufe of the in-
Jiituted Means, pofitive Parts or Doftrines of
Chriitianicy, is the Clerical or Sacerdotal Chni^h-
nity or reveal'd Religion t ; and in this inPiituted,
political Religion of the Hierarchy, there is no
Diftindtion of Clergy, or, they are fcarcely
diftinguifhable jj, with much more of the like
abufive Strain which adorns our Moral Philolb-
pher, in his immoral profligate Libel againft
them, and real Chriftianity.
Pray, Brother Chriftian, as you love to call
yourfelf, why fo very dtflitute of Temper,
Meeknefs, and Moderation^ the very Spirit and
Ornament of that Religion yo-j pretend to ?
Does the Wraih of Man tnde.d work the Righ-
teoufnefs of God ? Is that your way of readfng
our Text? You give out " no Doubt but many
•* large elaborate Volumes will be written, and
*' a thoufand Sermons preach'd againft this your
*' Book, in which my Adverfaries, fthey are
your own Words) **" efpecially the Judaizing
*' Part of the Clergy (by whom you mean all
who retain the Notion of Jefus Chrift being an
Atonement, Sacrifice, Propitiation for Sins, or
the Mediator of Redemption, nnd IntercefTion
for Mankind) "will clearly and triumphantly
" confute all that I have faid, without anfwering
• Page 95. \ Page 119. % Page 117. || Page 94.
" any
APPENDIX. 15
•* any one Objedion. " * But it is you. Sir,
who write in the triumphant Style, and perhaps
in bravado Terms, not to be met with out of
the Precinds of the Bear-garden *, the Learned
there, beft know whether it is according to the
Laws of Heroifm to challenge Ravers and Mad-
men, fuch as pretend to confute a Man without
anfwering any one Objedlion, or beat him found*
Jy without giving one blow •, and yet in th6
very next Page you fay, *' You Ihould rcjoicd
*' to fee fueh Adverfaries (that can cope with
*' you) among the Hierarchal Men, or Judai-
" zing Part of the Clergy •, and if God will
" fpare my Life 'till he ha^ rais'd them up, I
*' fhould defire in this World no greater Blef-
" fing." How much this is the menacing Elo-
eution of the Gentry of the fame Place, 1 leave
others to fay, and give their Opinion likewife,
whether even the Braveft there are apt to brag
the moft, or who they are that generally come
off with theworft : It is already decided againft
himfelf, if I may be perrtiitted the Words of
our mighty Goliah^ " You may eafily perceive,
*' that our greateft Talkers, and moft pofuivt
*' Deciders, never think at all." f It is well
(whilft I put the Negative upon myfelf) if
lome little David o^ the Defpifed Clergy does not
compleatly demolifli this vain Conqueror, and
by the fame Afliilance, and for the fame Reafon,
becaufe he defies the Divine Scheme and Ap-
paratus of the living God refonctling the IVorld to
himfelf by Jefui Chrlfi,
B u T I forget myfelf, a new fet up Oracle
has the Privilege of didating and being be-
• Page 357. f Page 356.
lieved
i6 APPENDIX.
lieved upon his own Word, as if Chriftianity
was ro {land or fall by what he fays pro or con^
andean have no other Chance to be this, or that,
or t*other, but juft as his Authority, againft all
other Authority, interprets and determines. To-
wards the Conclufion, he triumphantly foretells
and pronounces out of his infallible Chair, the
Spread of Deifm *, and echoes to, and will
make good, as far as he is able, Theophanes's
Obfervations in the Beginning. *' Had this
" Malady of Deifm only infeded our Rakes and
*' pretty Fellows, Men of little Senfe and lefs
*' Virtue, it would not have much affected
*' me ; but the Sore lies deeper, and the Ma-
*' lignity fecms to fpread itfelf thro' the whole
" Body, among Perfons of all Ranks, Qua-
*' lities, and Charadlers, " £s?r. i* But while he
is labouring his pernicious Point to overthrow
the Holy Scriptures, the Oracles of the living
God, he is fupporting the Truth of them by
fulfilling what they have foretold. That in the
latter Day, there fbould come Scoffers, denying
the Lord that bought them. Still I truft in
God, and the common R talon of his Readers,
that they will not be fo complaifant as to give
up their Senfes, together with the common ob-
vious way of underftanding all Writings, for
the Sake of the ftrange, violent, whimfical, in-
confiftent Meaning he would impofe upon them ;
efpecially, fince the literal obvious Senfe which
he detefis and runs away from, is fhewn againfl
all his Fallacies, to be perfedly confident with
the greatell Honour of God, and Good of
Men, and the Moral Truth and Reafon oi
Things.
* Page 434. ,t Page 14.
I, who
APPENDIX. i>
: 1, who have lived much in the Country, and
fo far from London^ and Opportunity of feeing
New Books, muft own myfelf a Stranger to
other Writings of this extraordinary Pen,
and therefore can't tell whether this pofitive
magifterial Method is his ufual, Conftitutional
way of Writing upon every $ubje6t -, if fp,
he feems to be refolved upon engrofling Infalli-
bility to himfelf, and allowing no Body what-
foever to be in the Right, \yh9 has the Misfor^^
tune to differ from him in Opinion, in any thing.
But he is inconfillent with himfelf in Ihewing
fo much Arrogance, and abfolute Contempt of
his Adverfaries in the ^0^31 of his Book, and
yet in his Preface^ putting on fome Modefty
and Refpedt to other Perfons Judgment j as
thefe are two very different Appearanceis of the
fame Perfon, I atn willing to look upon the
moft favourable, and believq, that his prefix'd
love of Truth, will at length prevail over him
to relax from his Pofitivenefsj and relinquilh
that Peremptorinefs, which he can, to be fure,
ill bear in other Writers ; and difpofe him to
fubmit willingly to be overcome with the Re-
venge of calm Reafoning, and found Argument;, ^
without aifning at the vaineft of all Vanities,
I mean, the common Stage Prize, the Honour of
the laji Hford: Unhappy Difgrace of Contro-
verfy, and inftrudive Debate about Truth, ari-
fing from any unperfuadable Litigant dealing in
many Words ! for towards his Conclufion, he ap-
pears to be of that very Temper by the Obftinacy
of his Style, " That the Point can never be
" fettled, nor the religious Peace of Mankind
*' ever eCtablifliM upon a rational Foundation,
" as long as the Neceffity or Fundamentality
Vol. U. B '! of
*' of fuch mere poUtive Laws and Inftitutes
^^Jflhall be allow'tl at all/'*- This fee ms' to'^e
C'dgceriTiincd -Kefolutibn to bahiili CtiHftianitjr'
f«s far as liisPen can contribute to it) out of
thfe* tVorld, with its three great, divine, holy In-
ftitiites/ whith are fd'pofiti'vely- appcfi'hted, B^f-
ti/tfi,-tht Lord'-^ Suppef-^ and the Worfhip of God
tkfrb' the Mediator j^/^^C/^r//?, irs peculiar Glory-'y
and Diftin6tiori, to the greatelt Honour of God^^
and; to the higheli Benefit and Comfort of Men,'
\ttwbc will olie'r to proted, or make any Apolo-
gy for it : nayV- nocwkhflanding thak Po/itives
appear to all o//jtfrreafonable' Men to be pUr-.
palely calculated and ordain'd from Heaven asthe^
beft Means in the World for improving in, and
cari-yifig on the Moral Law of -Riglkeoufnefs to.'
the higheft.HdmanFerfefliorr s'knd' cbat they
have a rational, moral Connexion vv'irh, Anda real
efficacious Tendency to that Erid,' as Experience
te'ftifies,where-ever' there are any r^al Terious'
Ghriftians to be .fdrihd -, and 'Cbnfec^uencly woc-
thy both of the Name, and of an 'uhiveilkl Re- '
ceptibn, as a Reafoniible Service^ the mdft defira-i'^
ble, perpetual, and on^ly true Religidn' that cart
be^ propounded to the World, by degrees, or
fettled at hft firmly in it: yet to 'him' jMei^. if
fhall appear^ by h'lmCzW J* f^gJy Tc' 'fliaPl -bfe ac-"
counted as th:e Reverfev be coriftrued,- be mif--
reprefented and traduced, as having no fuch
tendency; Pag. I'^y, and thfbugheyut hi&' 'Book.
BuD'thio* he appears refolutely^and inflexibly-
bent upon his inglorious Point agaihft ctrmmori
Convidlion, and ' thd' clcareft and llrongeft Ar- .
gum^nt to the- contrary, ftill I hope he will at
length, relent of this' Temper, and rather than-
* Pagi?444-
put
APPENDIX, icf
Jitit but the Eyes of every body for feeing dif-
ferently ' from himfelf, begin to think there
rriuft be fome^ Fault in his own,
,^ These are/oz«<? of the Noflrum's of our great
Religion-Mender ; more might be mention*d,
had I compafs for it in this Place. He is ii^
perfed Harmony with the two Oracles of Dst
ifrii I have confuted, in exploding and rf-
diculing Miracles * as any Proof of Reli-
gion' coming from God ; that Prophecy is as
iittie to be given in for Evidence of Doc-
trines i", that they are no more than fortunate,
human Conje<5lures, a kind of' Fortune-telling
fupporte.d upon Trick and Cunning for felfifll
Vie\ivs t . '
He agrees with them indifallowing any well
attefted Revelation, whilft he- is fomewhat fm-,
gUJar (i/nlefs you will range Kim with the ^a^
kWs) m requiring" it to be Perfonal to every
^ah II, whilft every Reader will be ready to do
JQ^fti^e, in affirming that this Autlior is not pecu-
^fy but of one Heart and' the fame, Soul wich;
tK^'.reft of his Brethren, in lab'orioufly repeat-*
irig ^hd repeating, printing and reprinting the,
firfie' Confuted Stuff, without taking the leaft
i^lbtice of any Anfwer. What fort of a Caufe
that is, arid with how much Honour and Inge*
liaity the Defenders of it abound, muft be left,
ro the Publick. I may venture to commend,-
6r rather blame him, for his Mafterly Skill in,
i\ici-'Socinian Subtleties : but where is the Glory-
or Sehfe of playing that hocus ^o'cus Gamie dvert
* Page 81, 92, 3, 28,411. •fPage333, t Page 165 j
589,, 305. II Page 89.
B 2 again?
2p APPENDIX,
V:
again ? For there will be the full Belief and a full
Confidence in the reality of Motion, be the Ar-
guments never fo fubtle or feemingly convincing
againft it j fo, be there never fo many Figures,
Allegories, Sec. lurking in the Fingers of the
^ocinians, to fpirit away the Common Senfe of
fo many, fo very many plain Words, and Sen-
tences, and iPar,agtaphs* of Revelation, which
difagree with, ,and are not well-afFe6led to their
Scheme, ; fiill there will be Common Senfe, and
Apprehenfion of Words left in great abundance
to Hand ground, and not be baffled out of
one*^s Senfes by fuch refined 'Abfurdities. I am
afraid therefore, that whoever goes about to add
to the Subtlety of our Author's Head, will, at
the fame time, take away a great deal fromTh^
Integrity of his Heart, which he Ihould'not
thank any body, for. ^ , ,
But lo It is,"I,a.m lorry to obierve;, for tq^
fake of fo ingeniqus a Perfon, what.can*t efcaps
feneral Obferyajtion, That much the, greateft
'art of this elaborate Work confifts of, an(J
fwells itfelf up with thofe egregious Repetitions^
baffled Attads, fta)e, diffipated Objeflions -, an^,
I iphuft add furtljef, tho' the chief Merit of it
appears to be of thatfoft, i cgin't do liirn the
Pleafure of ahfwering 'him in 'particular as to
thofe Matters, fpf, two gdod.Reafons : bqca,ufe
I have already pretty largely,.' and. very lately,
anfwered his Accomplices in fhe fame, way, "of[
Thinking, and Reafoning ;'and, becaufe a much^
greater Perfon than himfelf, the PuUick^ ^^o^h
jilflly' be difpleafed with the repetition of Argu-
ments unarifwer'd, and wholly declined by tTiis
famous ,Aptagonift, tho* they enter into ithe
vCry Heart of the Caufe he .^ipoufes. However
I fhall
APPENDIX, 2i
I Ihall endeavour to gratify him with all that is
needful, or can be thought proper, in this
prefect Reply, by addreffing myfelf to what
new Strength, he may think, he has added
to old Arguments, or the greater Light of
feeming Truth, he fuppofes, he has projedled
upon, and recommended his beloved Subjefl unr
der : and this I Ihall do where-ever he advances
any thmg, which I judge does diredly appertain
unto, or immediately alFed; the Merits of the
Caufe in debate.
I T is obvious to every curfory Reader, that
he is Hand in Glove with thje Two celebrated
Authors I have anfwered, in making the Chri-
ftian Revelation to be neither more nor lefs than
the Republication of the Law of Nature ; in
maintaining, that Jefus Chriji died only as a
Martyr^ Witnefs, or Example ; that the Poji-
tive injiituted Parts of the Religion called Chri-
ftians, are fenflefs wretched Things, having not
the leaft rational Ufe, Fitnefs, or Moral Ten-
dency in them ; fit for nothing but to be ex-
ploded asNonfenfe, and cafliier'd as Prieftcraft,:
And he is fo clofely link'd with them in his Af-
fedion to the Clergy^ that he can't find Words
bad enough for them. But as there happens to.
be fome new Turn now and then in the Procels
of his AfTertions, or fomething obfervably
bright or fmart in the Management of his Ar-.
gument, or Elucidation of his Point, he might
think himfelf negleded, if I did not likewife
take fome Notice of his Club or Share in the
pious Defign that has been fo long in hand.
In confequence of profefTing himfelf a Chri-
Jiian Deift, he declares, *' I muft therefore
B 3 " take
22 APPEND 'I X.
" take Chriftianity, as to the Subftance and
*' do(5lrinal Parts of it, to be a Revival of the
" Religion of Nature."* He had declared for
Jefus Chr'ill before -f, and through his Book
owns hini in no other Chara6ler but that of a
Prophet, or what is necelTarily included there-*
in ; as he proclaims every u'here, that he died
only as a Martyr, and Witnefs to Truth, Ex-
ample of Moral Righteoufnefs, he particularly
adds, " That all that was done or (uffered by.
*' him was neceflary to him/elf ^ and upon his[
*' own Account** X " That the Sufferings and
•' Death of Chrift, as a propitiatory Sacrifice for
" Sin, is not as the meritorious Caufi\, hixc as the.
** moral ejfeolive Means of our Salvation and
" Recovery, i^c** \\ This is his figurative
allegorical Sacrifice, Propitiation, CsJ'^. and' all
other Senfe.is.'-abfurd Raving notReaforiing :
and elfewhere,' fpeaking the Senfe of fuch Chri-
ftians as himfelf, " That the Death of Chrifl:,
** as an Atonement or Propitiation" in the pro-
" per Senfe is abfurd, impoffible, and contrary
" to the Nature of God, to the Nature of
" Man, and to the neceffary Reafon, and Mo-
" ral Fitnefs of Things. "** And frequently
loads the commonly received Chriftian Scheme,
as the Dregs of Judaifm i^t, Enthufiafm and
Superftition. That the Chriftians (whom he
therefore every where brands by the Name of
7/^^^z2;i;7^ Chriftians ) learn'd the Trick and,
Cheat of Propitiation, Atonement, Sacrifice,'
from thcJeiaiJhVnt^s,, who learnt it from the
Egyptians. To cjuote PafTages relating to this
!aft, would be in Effecfl: to'cite half his Book.
* Page 392. -{-Page 358. tPagei53, 4.
I Page 228. ** Page 95. ff Page 200.
At
At laft he triumphantly concludes with vtfpedi.to
" the Do6lrine of Chrill's Satisfaclion, or. the
" Neceflity of. his Death, as a Propitiatibn for
" Sin, and the principal Ground of our Accept-
<** ance with God, he has fajd enough to fubvert
♦' and deftroy this Hypothefis, under ail the Ap-
" pearances and Conjhuvllons of it, among the
f' feveral Schematics and Faith Mangers *."
'iBirritf Example \%-^\it\it faving Virtue^.tif
Chrift dying for the Sins of the Worlds What; a
■miferable (hort Scheme of Salvation and Redemp-
tion is this? Every Mother's Son. of the many
pad, prefent, or future Generations of Men who
have, do, or fhali not learn and copy this faluti-
ferous Example, are loft and undone ; Sincerity
in doing their beft to pleafe God in the Circum-
.fiances they are placed under, can ftand them
in no ftead. Is this ftingy Reprefentation of
God's Wifdom, Goodnefs, and Love of the
World, reafoning rightly upon either of thfem,
or depreciating and reproaching all and every of
them in a fhameful Manner? The Deiftical Pro-
je(5ts of Salvation ufed to be more liberal to. the
Goodnefs of God at leaft ; What is the Meaning
then of this fudden Alteration, for the worfe,
in our prelent Projeftor ? Though nothing, can
be plainer from innumerable Places that he means
nothing by the Death of Chrift, but as an. Ex-
ample, Martyr or Witnefs to the Truth, yet,
excluding all other Benefits of his Death and
PafTion, he has the Aflurance to infult and de-
ride the rich Favour and fuperabounding Love
of God to Mankind, in that Dilpenfation of J.e-
fus 'Cbriji, in whom we have Red^mpion through.
* Page 444.
B 4 Mi
24 A P F E N D 1 X,
his Blood, even the Forgivenefs of Sins, according to
the Riches of his Grace ; his Explanation of which
Words are, "In or by whom, i. e. by Jefus
*' Cbrijl, in confequence of his perfect Obedi-
:*' ence unto Death, we are redeemed ot delivered
" from the Dominion and Condemnation of Sin,
*' by the rich Favour and fuperabounding Love
" of God, as manifcfted to Mankind by his Son
*' Chrift in the Gofpel *." And to make it
the more impofllble for any other Benefit to de-
rive' upon Mankind, he afiferts very roundly,
** That all that was done or fuffered by him was
^' neceffary to himfelf,- and upon his own Ac-
<'^^\ count -^ ." In defiance of the Scripture Ac-
count, which never once intimates that he died
for himfelf, or on his own Account, but always,
and every where expreffes it, that he died /or us^
theJuJlfortheUnjuJi, &c. by way of -^/o»(?w^«/,
Proptiaticn, bcc.
In order to contravene this commonly re-
ceived Doftrine, and undermine the general Hope
and Faith of Chriflians, he proceeds by two Me-
thods, firjl, by changing and refolving the lite-
' ral Meaning of Scriptural ExprefTions into a
figurative foreign Senfe : Second!'], by offering
atfome Reafons, fuch as they are.
1. He maintains that Propitiation, Atonefnent,
Pur chafe, Banfom, Price of Rede??iption,8zc. are all
figurative ExprefTions, Metaphors, and Allego-
ries %. But furely all Mankind mufl allow in all
ferious Writings, that the literal Senfe is the
moft obvious, and the firfl that prefents, and ought
' * Page 123, 124. t Page 153, 154. t Page
i6i, 229. and other Places.
therefore
jiF F E N D IX 25
therefore conftantly to be receiv'd and main-
tain'd in Incerpretacion as true and undoubted,
unlefe very good Reafons appear to the contrary,
fuch as are allowed by all wife Men to decide be-
tween, and give the Preference to the Letter^ or
the Figure. But in fuch "Writings the former al-
ways keeps its Place of the latter, unlefs there
is fome Contradidtion implied to the Attributes of
God, natural or moral ; to the eternal Difl:in<5lion
of Good and Evil ; or the Nature of Things:
If nothing of this is the Cafe (and that it is not
the Cafe, will be feen under the Head of his
Reafons) thtn the literal Senfe is intitled to an
univerfal Reception, not only becaui'e of its firft
common prefumplive Right of being the true De-
fignof the Writer, but becaufe, in equity alfo,
there is no exception as to its being difagreeable
to any other Truth.
With refpeft to this unfair Socman Liberty
of interpreting Scripture, the Words of that
great Reafoner Archbifhop Tillotfon^ are remark-
able, *' There is no end of Wit and Fancy,
" which can turn any thing any way, and can
*' make whatever they pleafe to be the Meaning
" of any Book^ though never fo contrary to the
" plain Defign of it, and to that Senfe, which
5' at the firil: Hearing and reading of it, is
" obvious to every Man's common Senfe*."
He had before call'd it violent, (trained,
wonderful and incredible, and adds prefently af-
ter, " That no Dodtrine whatfoever can have
" any Foundation in any Book, if this Liberty
" [of Figure and Allegory] be allowed.
* fillotfon'5 Works, Folio, Vol I. Page 421.
Is
2^ APPENDIX.
Is it not a very hard Cafe with Scripture?
That this Author, who by his afiumed Privi-
lege of double Intender in interpreting the Old
Teftament *, can readily nrtake any thing of
Scripture, and as he affirms the literal Senfe ab-
furd, and the allegorical the only rational one -j- ;
and as: the famous Author of the Grounds^ &c.
on the contrary affirms, the allegorical figura-
/iiy^ Interpretation to be the abfurd Senfe; both
thefe Evidences (deep Reafoners as they would
be efteemed) agree in one common Defign, 'tis
true, againft Chriftianity, but then the Witnejfes
fhould agree a little better together, and not con-
tradift one another, before any Credit fhould be
given to either of them. But as this ftngular
Evidence againft it, neither (hews Wit, nor Con-
fiftency, in bungling and jumbling the literal
Fact and Metaphor together, thofe ^takers muft
be allowed to outftrip him in both, who carry
the Metaphor throughout, making both the Death
and Refurredion of Chrift to be no more than
allegorical. He is very liberal with his dignify-
ing Appellation Enthuftaji, upon thofe Chriftians
who embrace the literal Senfe, but he ought to
confider, whether the general diftinguifh'd Cha-
ra(5teriftick of anEnthufiaft from a fober Thinker,
is not taken from his Affedation and Addifled-
nefs in turning the plain literal Senfe of Divine
Scripture into Figure and Allegory ; not being
contented to be afted by Religion, and fubmit
to the plain Meaning of Words, but he muft
needs acfluate Religion, and impofe a new Senfe,
that he may ftrike out a new Religion •, how far
this fits our Author is left to others to give their
Opinion.
* Page 249. f Page 157.
BESIpES
A P l^E N D I X ^
Beside sit is literally true and plain', that
if the Sentiment of Chrift dying as a Martyr iq
the Truth of his Do6trine, or i\\t figurative Eva-
Hon of his dying a Sacrifice, Propitiation and
Atonement had obtain'd in the apoftolical.
Times, how could it be truly alledged with re-
gard to Jeiv and Greek -, that his Death was -a,
Itumbling Block'.ta ;One, and foolifhnefs to the
other ?
11. H E offers at fome Reafons in fupport of his
Opinion, which Imight proceed to confider with
refpe(5l to what he fays, that the Death of Chrift
as an Atonement or Propitiation in the proper
Senfe " is abfurd, impofTible, and contrary to
" the Nature of God, to the Nature of Man,
" and to the neceflary Reafon, and moral Fit-
" nefs of Things." But I may be excufed from .
anfwering in this Place, having fo copioufly done
it in the two preceding Volumes. Wherein is
(hewn the moft perfe<5t Harmony between Rec-
toral Juftice and Mercy, and all the Divine At-
tributes and Perfedlions ; how much they are all
adorned, illuftrated, and recommended to the-
Love, Fear, and Adoration of Mankind •, where ,
it appears, that Remiflion of the Penalty upon
fufficient Satisfaction (if he will have it called fo)
is an A61 of Juftice, in a different and truer
Senfe than he reprefents *, it being the Perform-
ance of a Proinife to thole who embrace the Co-
venant, and claim the Jujlice of Promife, with^
out any need of mentioning Equivalents^ and, at
the f;^me time, though in a different Refpedl, is,
an Ad .of Grace, by preferring that Method of
* Page 148, 149.
forgiving.
:? A F F E N D I X:
forgiving, which is moft favourable to the Sin-
ner : How admirably alfo Human Nature is con-
iuhed in its lapfed, peccant Condition, its Re-
pentance and Devotion effectually relieved and
comforted in its guilty Fears, and every Thing
reftor*d, better*d, and exalted by that wonder-
ous Difpenfation, Confequently, if fo entirely
fuitable to the Nature of God, and Man, it
muft of Courfe be fo to the Reafon, and moral
Fitnefs of Things.
I. One Reafon he /'^r/iVw/^r/y gives in againft
the received Do6lrine and current Senfe of Scrip-
ture is, becaufe Merit and Demerit can't be com-
municated ; and confequently there can be no
fuch thing as redundant Merit, imputed Righteouf-
tiefs, vicarious Obedience, or meritorious Caufe of
Man's Redemption. However common and
agreeable to the Ufage of Human Governments,
is the Communication both of Merit, and De-
merit, with refpefl to the Heads of Families,
who have deferved well or ill of the Publick
and its fupreme Governor ; and how much fo-
ever the Communication of the latter may be
called in Queftion, as impeaching the Juftice of
God, and narrowing and pinching upon his
Goodnefs -, ftill as his Goodnefs rejoices over his
Juftice, and loves to impart its compaflionate
Regards to our Race, as far as can confift:
with the Honour of his Laws, and the Dignity
of his Government, why (hould that glorious
Attribute, on which we fo much depend, be
ftinted of its holy and wife Overtures, or be de-
, bar'd and block'd up by our Author from its
reviving Communications that way, to the un-
fpeakable Damage and Difcomfort of the
World ? Is he poiTefled with any Melancholy
that
APPENDIX. 29
that difpofes him to reviie and difparage the Di-
vine Grace, and envy the Good of Ms^nkind ?
For the Thing is unconteflably certain, felt an^
confefs'd by the Experience of all Men, the
Heathens -themfelves, that we do not, cannot,
with all our Care in our prefent lapfed State,
exadly and fully perform the Law of Righteouf-
nefs written on our Hearts ; and if it is no lefs
certain. That that Law, and the Honour of
pod exad that Obedience from u$, and upon
the Failure fubjeft us to Condemnation. Had there
never been fo much as one partaking of Huraan
Nature, to perform this adequate Obedience, and
fulfil all Righteoufnefs, then that Law muft necef-
farily be broken by every Body, and at all times,
and not one Son of Man found to perform and do
that complea^ Righteoufnefs, which he is confcious
is his bounden Duty ; and God muft Hand by and
fee himfeif difhonpured and difobeyed univerfall-j^
a;id his holy Law contaminated and trod under
Foot hy £'per'j P-erfon upon Earth \yithout £^-
ception. 3ut this horrid Imputation upon the
Holinefs of the Divine Governor is faved and
prevented, if one mighty to fave interpofes in
our Nature, d^fcends upon our Earth, and un-
dertakes the obliging Talk of performing, not
what Man is capable of performing in common "
Human Sincerity, balanc'd, as it muft always
be, with the Frailty of Human Condition, and
the violent Strength of Temptation occafionally
befetting it ; but what the Agent very well
knows in his Confcience, he ca?inoi difcharge with
all his Care, and with all his Sincerity added to
that •, in that Circumftance too well known to be
denied, is it not a Divine and Heroick Kindnefs
in the Son of God, to offer his own perfect Obe-
dience in our Stead j and no lefs gracious in God
2 the
%^ A P P E N i) I X.
xht Fathef to accept it, ih Commiftration of the
unfortunate 5tare of ch'e Defcenddrits of the firft
■Adam^ ' • • ' *
""T'H ere' is therefore a Neceflity of admitting
vicarious Gbediunce, • imputed Righteoufnefs,
Communication of Merit, meritorious- Caufe i
which may be done with ail Hohour and Ju'ftice;
and without any Injury to any Party concerned,
Governor or governed, in Order to balance^
explain, and moderate the Neceflity' of an ade-
iquaee linfmning Obedience due from Man; of
Which, ■ through Misfortune, not perfonally his
own Mifmanagement, he does riot, cannot ac-
quit himfelf ofi alone. It rtiuftconfequently be
as agreeable to moral Truth mid ReBitude, that
there fhduld be redundant Merit * for fupplying
thai way, what Man is incompetent for, -as that
it fhould evef be fo, for God to require fucH
Obedience", of",- in the Cotirfe of Divine Pro-
vidence, that- it (hould become .impra(5licable
for Man to conform to it. ;l4ow teafonable
then in Divine Goodnefs and-Mei-iyV and lipori
that Account, credible to Belief is it, That the
y^^<7W Adam (hould much more exceed in Ad-
vantages and adventitious Favours to the Humarf
Racei than the firft had it in his Power to in-
commode or poftpone us with refpeft to thd
t"avour of his, and Our Maker.
^'-2. Anoth E li Reafon why he is fo much fee
againfl the common Opinion of 'Propitiation,'
arid Atonement is, becaufe, d:s he imagines, it
h " Supporting Iniquity with Grace -f," or aS
he elfewhere in more Places than one +, exprefTei'
- Jir ■•-..(> ^■.' '«•,• \'> "
•Pagcg. t Page. 17c. t Page 146.
3 himfelfj;'
himfelf, 'becaufe fuch a Dodrifteis "a flrong
" Hold for Sin and Satan.'* But this is a grofs'
Miftake bf his own, if not a wilful perverting-
of the Faith. Is it not very ftrange, that the
ilrong Expreflions of St. Paul in this, and the'
foregoing Article, fliould not be able to'fet him
to rights, efpecially fince he fhews fo rriuch de--
ference to him, in particular, as to. efteem him-
*^ a better Cafuift and Expounder of the Doc-'
*?' trines of Chrift, and of the true Nature^
*f"Genius, and Defign of Chriftianiry, than ail-
** the reft put together * ? " Yet it is notorious^-
thatt he puts the God forbid upon any fuch fub-'
verfive Inference, or Suppofition of that Kind.
If any Chriftians flatter themfelves with the
Hopes of Salvation upon eafier Terms than they
ought, or indeed upon any Terms fhort of th&t
End and Defign of Chriftianity, teaching them'
tO' deny Ungodlinefs' and' worldly Lujls^ and live
foherlj^ ri^htioujly., amd godly in this -prcfent Worldy
they are certainly miftaken and mifinform*d. For
theChriftian Repentance and Pardon is no man-
net of Encouragement to Sin \ nothing can bel
plainer than that Pardon is decla^red, and'Satif-'
fa6tion made for repented Sins, dnd ho otherj
(thoiugh he infmuates the contrary -f) and that"
ibppofes time for perfeding the begun Reperi-'
tance. He allows the " good EfFed of Repen-
*'i tance,' is to leflen the Number of Mens SinSj •
" and encreafe the "Weight and Value of their' ^
"good Adlions in the Day of Account J.'*
Now what is the Ufe of Faith in our Lord Jefus
Chrifi^ but td haften and perfed our Repentance
towards God ? . With refpedt to Repentance, (1
might- add alfo Prayers, both of them being the
* Page 331. 'f Page 149, J Pgfge 275,
natural
5a A P P E KD 1.x,
ftatural Religion of the Means for performing the
Law of Nature, . the Religic^n of the End) he
fays " all Revelation mud fuppofe Reafon, and
" be founded in it, and cannot make any thing
" fit, and reafonable, that Was not fo before*.'*.
Now the Chriftjan Revelation, fuppofes this Duty
fit and reafonable, the very Voice and Law of
God, Ni^ture, jand Reafon^ yet in Commifera-^
tion, that it was dead ahd.periOi'd out of the
World, :the Revelation of j^fus Chrifi prefents
itfelf to.the World lying in Wicl^ednefs, in Aid-
of that Duty, for the better quickening and en-
livning id, not to connive at any Sin, but to for^
fake every kind univerfally, with all hafte and
hatred; if the Knowledge, or. rather fome y^.
fiirance. of God's Readinefs to forgive after mrl
finite Provocations from Man, is necefTary to
his Repentance, and if God's Method of aflur-
ing the World of that, by the Death of Chrift,
has a moral Tendency and an influential Power,
not only for raifing up Repentance from the.
Dead, but for animating it with Vigour, Jinxi:
pufl:iing that Vigour on to Produdion of goodly
Fruits mete for it, it muft be confeffed that th6
Knowledge of Jefus Chrift fuffering and dying
for penitent Sinners, is the greateft Service that
can be done to Repentance, as well as the moft
ineflimable Blefling to that part of Mankind,
to whom it is revealed. It cannot therefore
be an indifferent thing to this Duty, nor to
Man, whether Chrijt had fuffered or not, as this
Author fuppofes -f" -, feeing it is in itfelf, in the
proper and grateful Reflexions made thereupon,
efficacious in promoting the iame. Not necef-
fary in order to enable God, as he falfly argues,
* Page 212 t Page 149.
t©
APPENDIX. j'^-.
to pardon Sin, but neceiTary, becaufe in became
him to forgive it in that manner, and that only.
Nor is that way 6f remitting Sins any manner of
Support of Unrighteoufnefs, or the lead Privi-
lege to Iniquity •, becaufe Obedience to the mo-
ral Law of Righteoufnefs, is not fuperfeded, buc
advanced, nor is there any Pardon by Chrift to
any wilful Sinner as long as he continues fuch.
Every Chriflian's perfonal Righteoufnefs is as,
necellary to join Chrift's Righteoufnefs in doing
what he can, as the Righteoufnefs of Chrift is
to join his for fupplying what he cannot, in
order to a Fulfilment of the Law, for our
Juftificacion before God : That Righteoufnefs
of his is therefore by way of Transfer to the
diligent Seekers of God, and Followers of the
^Holy JefuSy Called oar Righteoufnefs, and to all
that join or ufe their own befl Endeavours, he
is a complete Redeemer ; but to thofe who re-
fufe them, wherefoever difperfed, whether they
know Chrift, or whether they never heard of
him, he is no Saviour at all.
I T is furprizing that this accute Author Ihould
aflually fuffer his own Scherne to lie under the
real Imputation of being a Jlrong Hold for Sin
dnd Satan^ whilft he falfly lays it at the Door of
Common Chriftianity *. He maintains, that "this
•' general Pardon, A6t of Grace, or Indemnity
** for all paft Sins, was never intended to be ex-
** tended farther (confined to the Sins commit-
" ted under either the Jew'ijh or the Pagan
" State i",) fo as to take in all, or any wilful
^' prefumptuous Sins committed under the Gof-
" pel Difpenfation itfelf, after Men had fworn
* Page 170. f Page 172.
Vol. II. C *' themfelves
$4-
APPENDIX.
" themfelves to Chrift, by Bciptifin or publick
*' Profefllon, and thereby engaged themfelves
" in the Chrifban Covenant," and this he would
endeavour to fupport from Heb.y\. 4, 5, 6. x. 26.
both which Places are undcrftood by all the beft
Interpreters of Apoftacy from the Faith^ as well
as Pradice of Chrillianity. But this difmal,
difconfolate, unnatural Syftem of his in allowing,
with fome Herecicks of old, no Repentance af-
ter Baptifm, neceflarily drives Men to Defpair^ and
that to be fure is not only a Sin, but ihe ftrong
Hold of Sin and Satan : This is a dreadful Blait
of his, not God's Difpleafure againft lapfed,
compafiionable Human Nature. I have heard
from him of Jewijh Chridianity, and Deijlical
Chriftianity, but this is the moft horrible Chriftia-
nity of all, it is fo cruel and inhuman, and
yet it is his own new Chriftianity, frefti wrought
out of his own Brains. What muft become
of frail, unconftant Human Nature at this
rate, fincerely beginning its Repentance, and
fincerely driving againft its Sins, the perfedt
Maftery of which is a Work of Time, and
the good Eft'edt of Habit in Virtue, which, by-
Degrees only, inures to Conftancy in Duty ?
Is there no return to Duty after a Relapfe, fo in-
cident to frefli Beginners in a virtuous Courfe,
nor any Recovery or Hope of Reconciliation
after a Prefumptuous Sin ? I thought the Hazard
of fuch Sins was, not abfolute Defpair, but as
the Pfalmijl defcribes, lefi thcj get the Do7nmon
over me.
GROT [US, Hamond, Stillingfleet, may con-
fequently be in the right, and their Syftem not
compa(5led of Iron and Clay, as he falfty al-
ledgcs,
'JPPENbiZ 35
Jedges *, but feems to have its Parts regularly
called, and intimately united together ; fince
they equally confuit (what muft be be equally
provided for in any true Syftem of Religion)
the Honour of God, and the Frailty of Man,
and harmonies to both of them, in the m oft fur-
prizing Manner : Whilft his new invented one
having little or no regard to either, muft appear
to the prefent Generation, and Pofterity, (if it
reaches fo far,) the greateft Botch and Bungle,
and Difcord within itfelf, and Difcouragement to
all who ferve God, that ever was offer'd to the
World, becaufe it tends in every Chriftian Coun-
try to overwhelm every Sinner with Defpair,
inftead of recovering him from the Error of his
Ways. Are you, Mr. Moral Philojopher, that
perfed Man, as to need no Repentance ? — — It
does not appear that you are, becaufe you fo
little obferve the Decorum, and fo very much
negled: the Charadteriftick of fuch a Perfon in
bridling your publick Tongue, your Pen, no
better than you do. But what is ftranger, in
your Philofopher*s Prayer -f , there is no afk-
ing Pardon for Sin, nor confefling himfelf an
adtual Sinner, but if I Jhould err from the Pf^ay
cf I'rulh ; and though you make him profefs
his Depcndance upon God, you are ungrateful
in ftiutting out all Thankfgiving from his De-
votions for Mercies received ; and it might bet-
ter have become a moral Philofopher, fo well
acquainted with Revelation, and the Origin of
Evil (not denied in other Places %,) to have ac-
knowledged the Depravity of Human Nature
more explicitly. So that in lieu of bringing a
true Accufation againft thofe great Men " that
* Page 158. t Page 426. J Page 231, 2.
C 2 " they
S6 A P P JE AT J9 ^ ^.
" they don*t think ai-all" ypu have beftow'd wretch^
ed Self-accufmg Pains upon yourlelf;, in giving
the World a Demonrtracion how void of Though^
i$ the Compiler of" your Book, and of Truth
the Compofition. .And what a pitiful incon-
fillent Declaration do you draw up againft the
va,nifliing and almoft vanifh'd ; rigid Cahinijis^
when at the fame time you acknowledge they
are better than their Principles, ai^d are not in-
fluenc'd by them in Pradlice * ?
. , 3. Another particular Reafpn why the
Death of Chrift, as a propitiatory Sacrifice for
Sir);, is not a meritorious Caufe is, becaufe it is.
a ,;' moral, effective Means of;pur Sajya^ion and
" Recovery" as above cited. A- yery fh,orE
Anfwer may; fuffice to this, becaufe it will better
fall under the Conlideration of Means ^ftervya,rds,.
L'ani glad in the meantime that our Author'
admit;s the Death of Chrift ,to be a, mpral and
e;ffe(5tual Means of Salvatiopj in any §enfe. ; All
the Difference ,betwix.t him and njK-is;^ \yhi,ch is
rapft effedtual, and confequefifly the ip^ft mpral-
Means^ hi^ Notion of Example fi'ngl:jy or the':
common laudable Opinion, by way of ;gr4/f/«/
Rememhrancfy what, lie has fuffere^: upon <?ur.
Account in Propitiation to his and our Father,
(not; in ,Satisfaclion to .Himlelf;, as he g-rofly miP
repr^fents -j-) jpip'd to, his Divine Example. The
rnpral Effipacy of t^is laft I acknowle^lge.; and;
n?,«4ft;.bp)ieve it will be conf^fe'dby others alfo
to^be as inferipr .tp, ^d defective, pf. Virtue and
mQi:al Efficacy io iieiped to the other, as a Part
i%;to,the WhQkj;;-! ni 3j .
* Page 218. t Page 159.
4. A fourth
:A P P E N D T X,
4. A fourth Reafon for our Author's fingu-
lar Opinion is, " Tliat St. Paul always by
** Works, or the IVorks of the Law, means the
" external Ritual, and carnal Inftitutions of the
'*' Mofaick Law, whenever he excludes them
*' from any Share or Concern in the Bufinefs of
" Salvation and Juftification before God," *
which fuppofes, agreeably to his Syftem, that the
Works of the M(9r^/ Law might be, and are fuf-
ficieht, of themfelves, for Juftification before
God. But nothing can well be plainer from
that Apoftle's writings (which he pleafantly
magnifies in order to nothing elfe feemingly,
but almoft every where to contradidl his great
Patron in Chriftianity with the fuperior Au-
thority of his own greater felf) than that the
Gentile is concluded under Sin, as well as the
Jew, that one was as much fubjeft to Con-
demnation, and guilty of Sin with refpeft to
the Law that he was under, as the other ;
that neither of them could be counted Righ-
teous before God by the Obfervance of the Law
they were refpeftively fubje6l to; not the
Gentile by the Moral Law ; nor yet the Jew
by his Ritual Law added to that •, and compre-
henfively as well of th^ Gentiles as of the Jews,
and of the Law of thofe, as much as of thefe
according to the Tenor of his Arguments,
and the Defign of his Writings upon that Sub-
jeft, his Conclufion holds good, that by the
Works of the Law no Flejh can be juftified, or
in the Words of the Pj'ahn, in his Sight noMan
living. That God is the Jufiifier both of the
Circumcifion and Vncirciiincifion, and by one and
* Page 406.
C 3 , the
37
3^ APPENDIX.
the fame Method, as it follows, and that is hy
Faith J that Juftification confifts in RemiJJton of
Sifjs^ or which is the fame thing in other Words,
mt imputing them. That the Remiflion of Sins
was the very end of Ch rift's Blood being flied ;
that both Jew and Gentile are jujiified by his •
Bloody and have Peace made for them by the Blood
ef his Crofs, Thefe, with other equivolent
Expreflions, are fuch known Maxims and Cha-
ra(5lerifticks of the Gofpel laid down and con^
tended for by this Apoftle, as the Religion of
the Means for carrying on Repentance and De-
votion toward God, for fober, righteous, and
godly living, that they occur to every Reader.
Abraha7Ji was juftified, and had his Sins remiC"-
ted, by an aftive Faith in God's Promife^ be-
lieving in Him of his Seed whp fhould come
after, in whom all Nations of the Earth were
to be blejfedy have their Sins forgiven, or not
imputed. Socrates feeking God, panting
after Revelation, and doing his beft to pleafe
him, may be juftified, and his Tranfgreflions
cover'd by the Blood of his unknown Re-
deemer ; but it is to be fear'd, our Modern Mo-
ral Philofopher runs great hazard of being con-
demn*d by that Lord and Judge, in whofe
Name, and through whofe Blood Remifllon of
Sins and eternal Life are only given, declar'd,
and granted of God in the Letter and plain
Meaning of thofe Scriptures in his hands ? for
his fpuming, notwithftanding all real Sacrifice,
intelligible Propitiation ; obvious Atone-
ment in the fliedding thereof; and for his em-
bracing, and teaching nothing more than the
Exemplar of it, expunging every thing elfe, and
thereby endeavouring to pervert, degrade, anc(
fuperfede the common Faith ix\ Chriit as a true
% Saviour^
APPENDIX.
Saviour, Mediator of Redemption andlntercef-
fion for the World ; bringing him even down to
the Level of Socrates^ and making him a Friend
to Mankind in no higher Degree above him,
than in being a more perfeft Example in per-
forming the Moral Law of Righteoufnefs with
greater exadnefs,
5. Another main Reafon of his wild
Opinion, excentrick both to Reafon and Scrip-
ture, is, the Procefs at the Day of Judgment,
" That God in the lajl Day will reward every
" Man according to his Works ^ or according to the
** Deeds done in the Body, whether they have been
*' morally good or well.** * This Conceflion that
God is no relpc6ter of Perfons, but in every
Nation and Age, he that feareth him and work-
eth Righteoufnefs fhall be accepted of him,
whether he has lived under the Gofpel or not,
he makes the Bafis of his Debate ; and *' the
" great Rule of Judgment which God will pro-
•' ceed upon with all Mankind in the laft Days,
" he conftitutes a certain infallible Criterion,
*' whereby to diftinguifli between Superftltioti
** and Religion, or which is the fame Thing,
" between true and falfe Religion." f But it is
not, neither can it be any Queftion, Whether the
Religion of the End, the Moral Law, or Reli-
gion of Nature, is true Religion or nor, all are
agreed in it ; the fole Doubt, the whole Debate
and Subjefl of Inquiry is therefore concerning
the Religion of the Means, which is the True
and the Falfe, and how, and wherein one differs
from the other. Now the Criterion of that,
can only be taken from the tendency ^ or Repug-
* Page 146. t Page 198.
C 4 nancy
39
40 A P P E N D'l:^.
nanc^ of the Means in Queftion, for promoting
or hindering the other. Why the final Judg-
ment proceeds upon the Religion of the End,
Jee the Index of my Book Judgment. 1 have
Ihewn that Proceeding does not fuperfede, but
fuppofes the Religion of the Means, feeing the
Head of all of the Means is then the Judge^ and
the Judge alfo of the Knowledge and Revela-
tion of them all the World over. But what
fignifies erefling a Tribunal upon the Means,
when the End is unaccomplifh'd by the Know^
ledge of them? That would be only encreafing
Damnation which is deep enough without it ;
but for not receiving the Means, the Belief of
Himfetf including in it all the reft, where of-
fered, and as he offers to Belief, in order to
that End, the fame Judge v^e know elfewhere,
awards Damnation ; where the End happens to
be performed by fome few, v»'ithout the ex^
plicit Knowledge of the beft Means, diligently
feeking to pleafe God in their Opportunities,
and with the Sincerity of their Hearts, there
to omit m.ention of the Means, is to add to
the Glory of the Performer ; fo that it feems
fuperfluous either way to bring them to Account.
The Means are fuppofed to have fo great a
Love to the End (to be fure the Head of the
Means overflows with it) that it is generoufly
above their Notice, where, and whenever the
End is found to be purfued and prafliced ; and
equally beneath their Notice, when it is not.
But is it not very remarkable, that feeing our
Author makes the whole Means ^ and all the
Virtue of Chrift to confift in his Exajuple^ that
That neither iliould ever be mentioned at the laft
Day. What then does he gain by theie Nega-
tive kind of Arguments ? It makes juft as
much
A PPEN D I X. 41
tnuch againft him, as for him. If it is a Moral
Good or Evil to be brought to Account, for fol-
lowing or not following his Example, it certainly
is fo for not receiving him in other Refpedts,
and both upon the fame equal Footing, of being
literally and plainly fet forth in Holy Scripture.
But I am forry to fee after all, our confident
Author, fo confiderable a Moral Philofopher,
as he appears in his own Eyes, to be afraid of
his real Judge at the Laft Day, as to conceal
and fecrete him : For he makes God himfelf to
be the Judge at that Day, * whereas it is notori-
ous to all that ever heard of the Gofpel, that
Chrift will then be Judge, and that all Judg-
ment is committed to him : and I pray God, that
his Book under Confideration, may not be one
of his IVorks, for which he fhall be called to
account.
6. O u R learned Author has another foeci-
fick Reafon for his fpecial Determination of the
Cafe, and that is becaufe Sacrifice, Atonement,
Propitiation, is all Cheats and Impojture, Pr'tejl-
craft, and Judaifm^ to produce all that might be
collated upon this Head, would be the fame
Thing as to cite one Quarter at leaft of his
Book. This is certainly going to the Bot-
tom of Matters, and blowing up all Revelation
at once, provided his Authority, his new-coin*d
never-heard-of Hiftory, and contradidory Rea-
foning, may be admitted into Creeds and Ar-
ticles againft all Authority, all true Hiftory, and
all folid Reafoning to the contrary. His gene-
ral Outcry is, that the Jewifh Sacrifices are an
aftoniftiing Inftitution, a Myftery of Prieft-
* Page 43.9.
craft ;
4^ APPENDIX.
craft ; that Propitiation, Atonement, was all
a Trick and Cheat of Priefts *, a grofs Impofi-
tion upon the Common Senfe and Underftand-
ings of the People -f, that the Ifraelites^ both
Prophets and Priefts were Egypiidniz'd t, imbi-
bed falfe Principles from Egypt, and the People
retained the conftitutional Charafter of that
Prieftly enflaved Nation 1|. That the Origin of
Sacrifice was from Prieftcraft there, and likewife
of Miracles **. That the Ifraelites took all Op-
portunity of revolting to Idolatry, by reafon their
national eftablifh'd Worfhip was fo prodigioufly
Expenfive, and their Clergy, or Priefts, and
Levites, fuch abfolute Mafters of their Proper-
ty "M*, that Jofeph was the firft that made the
Priefthood independent, and hereditary, and
enflaved the Nation JJ,
A s to this laft falfity there is fuch an eff'eflual
Confutation in the JVeekly Mifcellany, 4- ^^^^ ^"^^
J might have been afham*d to repeat it in a Book
come out fince, and take no Notice of the fo-
lid Arguments produced againft it •, with refpefV
to the reft, it is all imaginary, repugnant to all
Hiftory, and unfupported by any Thing but his
own confident Affirmation, or, as this Deponent,
living fo many thoufand Years after, farther
faith upon his own Knowledge. We fee with
what intent this Author receives, and compli-
ments Revelation, in order to deride and mock
it, juft as our Saviour was formerly acknow-
ledged a King for no other Purpofe. But if a
few of the many Inconfiftencies of this Evidence
* Page 127. + Page 156. J Page 257, 254.
li Page 255, 6, **Pagc 238, 241. ft Page 129.
it Page 239. I See December 4, 1736, an4 a preceding
Faper.
arc
APPENDIX. 43
are attended to, every Body will be ready to
contemn, inftead of Hearing it out.
I. He makes Sacrifices the Invention of the
Prie(ts in Egypt^ yet owns * the firft Sacrifices
were offer'd, as they certainly were, by Fathers
and Heads of Families, who have the chief Care
of the Profperity of thofe under them. We may
obferve by the Way, a very good Reafon from
the Origin of Things, why Sovereigm fucceeding
to the Paternal Government fhould copy that Pat-
tern, be the Head of the Church, and have the
Supreme Care and Controul in Religion. And
if the Acceptablenefs of the Sacrifice confifts,
as he fays -f in the Dearnefs and Value of it to
the Owner or Offerer, how came Heads of Fa-
milies to be willing to part with their bejl Things
in order to recommend themfelves to Heaven,
if there was not a previous Signification and
Command from thence for Sacrifice of fame
kind, and then the Choice of the beft of that
kind followed of itfelf ? I have fhewn in the pre-
ceding Book, how very improbable, nay morally
impoITible it is that Sacrifice (hould be an hu-
man Inftitution. But if the Acceptablenefs is to
be derived from a Submifllon to Divine Autho-
rity, as an Acknowledgment of the Right of
commanding, and the Duty of obeying, this
makes it of Divine Inflitution, and brings Reve-
lation along with it ; for how can a Divine Com-
mand be known without Revelation ? Or if the
atoning, reconciling Virtue mufl arife as he fug-
gefts partly from the Command of God, partly
from, the Value and Dearnefs of the Thing to
the Owner, what can more enhanfe the Excel-
}encyofthe Sacrifice of Chriji?
^ Page 23J. f Page 2x0,
2. Hb
44 .A PP E N D I X.
2. H E fufficientlyaccuft-'S the PrieflS and Cler-
gy of underftanding their own Incereft ; whilfthe
depofes againft them, " That they made them-
" felves the only authorized Mediators betweeri
*' the People and God* ;" but is it not ftrangd.
how it (hould ever come into their Heads, to part
with that beneficial Office ; or to forge a Reve-
lation that takes it out of their Hands, and fets
up Chrijl alone in that Office and Dignity ? Or
how came the Proteftant Part of them, to refign
an opulent flourifhing Dominion over Confcience
for the Sake of Truth, and comparative Po-
verty, and, by an uncontrouled Licence of the
Age, of being vilified and run down in the open
Market- Place, in Print, notwithftanding. Are
thefe Accufations or Encomiums ?
3. He fays without one Word of Proof, the
Jews revolted fo much to Idolatry becaufe of the
Expence of the public Worfhip, and the great
' Gains the Clergy got by it: But the Record in-
finuates quite another Reafon, and that was the
Gratification of their lafcivious Appetites religi-
oufly pamper*d in the Idolatrous Worfhip of their
Neighbours.
4. Though the Law 0^ Mofis admitted no
Pardon of Sin, as pertaining ♦'o Confcience in
their Sacrifices, but only of Sins and Tranf-
grrffions of the Law of their Conftitution ; is
it not a polite Demand, and a pleafant Kind of
Challenge to any of the Clergy -f", (as if any
would be fo ill at Leifure as to humour him in fuch
a whimfical Propofal) to prove and make out
* Page 243. + Page 127.
fron^
4 P F E N D 1 X. 45
from the Jew'ijh Accounts of Sacrifice, that the
Life of the Sacrifice was vicarious for the Offen-
der ; whether they were in Pofleflion of fuch an
Opinion in Virtue of thofe Statutes and Ordi-
nances, or whether it did not derive from more
ancient Time ; when he has over and,over de-
clared the Jeivijli Sacrifices to be all Cheats learnt
ciii, and brought with them out o^ Egypt -, to
what purpofe is it to appeal to a:n arrant Impo-
fture for finding out Truth ? He can never be
concluded by Evidence he has already cafhier'd,
and excepted againft. Befides, he has another
Evafion ready, if he fhould be pinch'd at any
Time with refpedl to any Injlitntmi, or pofuroe
of Revelation, viz. that the Thing is interpolated,
For he in effeft afiirms, whatever is not moral
therein is interpolated*. ,
5. He reprefents Chriftianity as a political
Fadion among the Jews,, that Chrift as the Sa-
vipur of the iVorld^ was the Gofpel of St. Pauh
onJ;y, and not the Gofpel of Peter, James, and
John -}", who confin'd Salvation to. the Jews only,
or -JRrofelytes to them : Yet St, John declares
openly in the Face of this Author, whoever be-
lieveth in him fhall not perifh, but have ever-
lafting Life %, and that he is the Propitiation not
for our Sins only, but alfo for the Sins of the
whole PForldWi and St. Peter pronounces God
to.be no Refpefter of Perfons, but in every
Nation, he that feareth him and worketh Righ-
teoufnefs, is accepted of him §. That there is
none other Name under Heaven given among
Men wher^h'j we mufi be faved^. Which Salva-
• Page 440. t Page 354. X III- ^S-
II I John a. 2. § Aiii x. 34. f Ads'vf. iz.
I tion
46 'A P P EN D 1 X
tion and eternal Life this Author with amazlna
Afiurance and Uncharitablenefs confines to the
Jews onI)\ as if the MefHah was Jefia and Chrijl^
Saviour and Deliverer to them exclufiveh^ and in
no other Senfe, but as Reftorer of the Kingdom
to Ij'rael^ and to the Houfe of David *.
But not to tire the Reader with Inconfi-*
flencies and falfe Reafoning upon this Head, I
proceed to the
II. His Second Impeachment againfl: common
Chrifliianiry. This refpefts the pofitives or injlu
tuted Parts, as Means to an End. The End we
are both happily agreed in, viz. moral Righte-
oufnefs. But he traduces and excommunicates
the Chriftian Means Baptifm and the Lord^s-Supper
(he ought to have included Worfhip of God
through the Mediator^ inafmuch as the other are
the Initiation into, and continual Suftenance of
this) upon two Accounts, i. Becaufe of the
great Difcord of Opinion among Chriftians with
refpedl to them. i. Becaufe they are not conge-
nerate in his Language (I fuppofe he means con-
gruous) Means to that End.
1. They are not to be endured, becaufe
there is fuch a vaft diverfity of Opinion con-
cerning them. This he repeats with Satisfac-
tion at the Beginning of his Book, and with
triumph at the End of it. He argues the chief
Ground for rejedling the peculiar, nay, the mod
important and concerning Do6lrines of Revela-
* tion, is the Variety and Contrariety of Senti-
ments about them •, that confequently none of
* Page 349.
the
APPENDIX.
the Do6lrines of Revelation [as diftinguiflied
from Deifm] can be fundamental or neceflary *.
Again, to this Day there are not any two Sefls,
or Parties, who can agree about any one Syftem,
or Scheme, of what they call pofitive inftituted
Religion. " I challenge all or any of them to
" name me any one fmgle Point of Infpiration,
" or mere Revelation, in which they are agreed,
*' or which they do not differently underftand
" and interpret as much as any two different
** and contrary Doftrines in the World t.**
But if this is a good Argument, it proves too
much, and confequently nothing at all, at leaft
peculiarly againft the pofitive Parts of Chriftia-
nity. If they are to be condemned merely upon
this Account, the like Diverlity of Opinion will
rife up in Judgment againft his own dear Reli-
gion, the Religion of Nature, Have there not
adlually been as many (perhaps more, two hun-
dred and eighty are reckon'd up) Divilions and
Subdivifions of Opinion concerning the Sinnmum
Bonum among Philofophers, as there are Divifions
among Chriftians. Is there therefore no Truth,
nothing fundamental or neceffary neither in the
End, nor the Means ? They both adminifter to
different Opinions fthough not equally different)
and both are occafion'd one and the fame Way ;
by either adding to, or leaving out more or lefs
Ideas than really belong to it ; or perhaps for
want of that eafy Obfervation of the Religion of
the End, and the Religion of the Means, which
heals the Breaches, recovers Mifunderftandings,
and makes a perfed Reconciliation. Is the Fault
in the Revelation, or the Readers, in their Judg-
ment or their Paflions, their Capacity for found
* Page 15, 1 6, 17. t Page 442, 443.
Knowledge,
47
4^ Appendix.
Knowledge, or their pre-conceiv'd Notions and
( warping Prejudices ?
As to his Challenge of naming any one fmgle
Point of Infpiration, or mere Revelation, where-
in they are agreed.. I fancy I can name him two.
One is the Prophecy, That there fliall be falfe
Teachers, who Jh all privily bring in damnable Here-
ftes, even denying the Lord that bought them *.
They are fufficiently agreed in the Truth of that,
by unhappy Experience. Another thing of mere
Revelation they are united and agreed in is, That
Jefus Chrifi the Mediator between God and Man,
is Son of God, and Son of Man. Had Chri-
ftians been fo prudent as to have refted in that
infpired Definition, or general Declaration of that
moft complete Mediator of Redemption, and
Interceflion for the Salvation of the World, what
Rivers of Ink, and Blood might have been faved
for better Ufes I
2. The fecond Ground of his Indignation and
outrageous ill Treatment of Pofitives is, becaufe
they are not cojigenerate Means for carrying on
and improving moral Righteoufnefs (I prefume
he intendeds by that Expreflion congruous, apt,
or well fitted for that purpofe). With refpeft to
thefe, he openly declares, " he receives [Mat-
** ters of Revelation] upon the natural Reafons
" and Fitnefs of the Things themfelves, and not
" upon Teftimony at all-f." That *'\there is
" one, and but one certain and infallible Mark,
*' or Criterion of Divine Truth, or of any Doc-
" trine as coming from God, which we are
*■' obliged to comply with as a Matter of Re-
* zV'it?!k. T. t Page 84.
" ligion
APPENDIX. 49
". liglon and Confcience: And chat is the moral
" Truth, Reafon or Fitncfs of the Thing itfeif V
he elfewhere dogmatically pronounces that
" there is nothing of that Sort, no manner of Con-
" neflion between thefe Means and that End.
*' That every pofitive Law, of what Nature or
" Kind foever, mud be juft and right, fuppo-
*' fing it to be a Command from God, (fpeak-
*' ing of that to Abraham for facrificing Ifaac)
*' how unreafonable or unfit foever it might ap-
" pear to our weak, imperfed, and limited Un-
*' derftandings : But then the Queftion is, how
*' God fhould command any fuch Things, or
** what Proof could be given of it if he did f."
If therefore any of thofe Pofitives prefents itfeif
in a different View, it is infufFerable. " And if
" there are any pofitive Laws in Religion, it
" muft confifl in keeping clofe to the original
" Inftitution I" This pofitive Writer, it feems,
has not the lead Charity, not one civil or refpect-
ful Word, nor any the leaft Regard for thefe
pofitive, inftituted, folemn Parts of Chriflianity,
but difcards them utterly in general and particu-
lar, as having no moral Reafon, Fitnefs or Con-
gruity in them, or any of them , but, what is
ftill worfe, all this Declamation is publiOi'd to the
World, without producing any thing like Argu-
ment, unlefs railing AfTertions, naked of good
Reafon, can be fuppofed to pafs for fuch with any
Lover of Truth. Now though I have already
fhewn, at large, in the Mediatorial Scheme^ the
intimate Connexion, particular Aptnefs, and
exad Fitnefs of thofe Hvleans, to the End we are
both agreed in, or, in other Words, the internal
Evidence, or moral Truth of thofe Pofitives^
• Page 85, 86.
i Page 134.
X Page 110.
Vol. 11,
D
fince
50^^ APPENDIX,
fince Revelation has difcover'd and applied them
to the Religion of the End \ and, I may farther
add from him, that (if fmall Things may be com-
pared to great) a New Scheme of End and
Means, Principle and Confequence, Caufe and
Effedl, is open'd to the Mind of Man, like a Sir
Jfaac Newton's^ Principia, or Eucltd^s Elements.^
tho' certain Truths before, were never difcover'd
before *, I am neverthelefs ready to correfpond
to this learned Author in further Manifefting the
utter Invalidity of his few wretched inconfiilenc
Reafons to the contrary. As where he fays,
** The Religion of the End differs in nothing,
" from the Religion of the Means, but as the
*' Habit is different from its neceflary, corre-
" lative Ads, which mutually and reciprocally
*' flrengthen, confirm, and improve each other,
" and therefore the Means in Religion have as
" clear and neceflfary a Relation to the End, as
" any natural Means can have to their proper
*' End -f." He before defcribes the Religion of
the End, " as confifting in moral Truth and
*' Righteoufnefs confidered as an inward Charac-
*' ter, Temper, Difpofition or Habit in the
*' Mind -,** and after fays, " as all Religion lies
*' in the right Knowledge of God and ourfelves,
*' in ading agreeably to the Relations we ftand
'* to one another, ^c. it is plain, that the
*' great Source and Fountain of all this mud be
'* Attention^ Contemplation, or a clofe Appli-
" cation of the Mind to moral Truth, Reafon,
*' and Fitncfs of Things. This is the firfl Spring
" and Origin of all moral Virtue and Religion,
" and true HappinefsJ."
* Page 144. t Page 416. % Page 416, 417.
In
APPENDIX.
In anfwer; I may alledge, that though God
has the lame Right that a Father or Mailer has of
giving Commands, andyetof notgiving theRea-
Tons of them to their Children, or Servants, ftill fo
much better is h? than a common Father or Ma-
fter, that it has pleafed his Divine Wifdom, to
lay the Obligation of his pofitive Commands and
Inftitutions in the real Nature, moral Truth and
Fitnefs of Things, as well as in the Authority of
his own Commandment, that the Mind of Man
may have a perpetual Evidence without any Er-
ror or Deception, that God has indeed com-
manded the Thing ; whence follows, according
to our Author's Cn7mo«, our necefiity (without
begging of Queftionsj of obeying and fubmit-
ting thereto, as a Matter of Religion and Con-
fcience. How can Deifts themfelves refufe to
receive and comply with them, if they have any
Confcience or fincere Refpect to the Religion of
the End, when it fo evidently appears to them,
that thefe Pofitives are fo far from being mecha-
nical Means of Salvation, as they formerly mifap-
prehended or mifreprefented them, that their very
Tendency and Defign is, to work and perfeft
moral Righteoufnefs more and more, by a moral,
rational Operation ?
For, indeed, they are Divine Means, the
very beft appointed in the World (I might call
them congenerate) to the Attention of the Mind,
whereby, and upon that Occafion to improve
and flrengrhen itftlf in its Duty, and Proficiency
in all moral Righteoufnefs more and more, con-
fulting the Temper, and cultivating that Cha-
rafler it ought to be poflTelTed of, for fecuring the
Favour of God, or letting its Light fhine be-
f D 2 fore
i^
52 APPENDIX,
fore Men. Attention is as it were the Stomach of
the Mind and inward Man, and therefore n^uft
have feme Thing to digeft, to feed and recruit
the Life of God in Man. Now if this fanne At-
tention is neither ftarv'd nor diverted, but verily
and indeed occupied to the full, as well as agree-
ably affedled ; and all the Faculties, Underftand-
ing. Will, and Affeflions attrad their Nourifh-
ment and receive their Health and Vigour in
Holinefs and Righteoufnefs from the due Ufe of
thefe Pofitives *, and the outward and vifible Signs
in the Two Sacraments are purpofely inftituted as
Symbols to the Attention of the Mind, beftowing
its folemn Attendance upon thofe holy Means
for thofe holy Ends : Then the Ufe and Value
of thofe Divine Means to our human Needs re-
main unconteftable by any, even by our Author
himfelf •, efpecially if, in the next Place, I can
prove them according to his own Criterion, to be
congenerate Means, viz. the befl: adapted in the
"World, for the End of advancing in all Righte-
oufnefs, to higher Degrees, and greater Conftancy.
Then there may be a real efficacious Connexion
between thefe Means and that End, notwithftand-
ing he peremptorily denies upon no Grounds at
all, that there is any Connexion at all •, then
they may indeed be acknowledged fit and right,
and continued with all fafety, by all reafonable
Men as rational, moral Means, notwithftanding,
and in contempt of his not only fallible, but falfe,
fcandalous, innumerable Afleverations of being
abfurd. Sec. Then, by his Leave, in Virtue of his
own Conceflion, if they have moral Truth and
Fitnefs in them, they may be inftituted of God,
and appear worthy of him by his own way of
proving and ad.mitting any Thing to come from
Him.' ~
Sure
APPENDIX, SZ
Sure he does not mean his congenerale In
that Senfe ex grano fit acei^vus^ becaufe that
would bring up his Account of Means of Grace
to h^ Mechanical, which he juflly abhors in Reli-
gion : Befides in jnaterial Ends and Means, it is
known to Dealers in Phyfick, that AniigeneraU
Means are fometimes more ferviceable for pro-
ducing the defired End, as in the Maladies pro-
ceeding from the Extremes of Alcalies and Acids :
Thefe, I apprehend, are not congenerate Means
yet he is pleafed to affirm in his pofuive Manner,
as above cited, ** that the Means in Religion
" have as clear and necelTary a Relation , to the
*' End, as any natural Means have to their pro-
** per natural End." But if all natural Means
are not congenerate to their End, why muft all
religious Ones be fo to their End ? To pafs by .
little Slips, I muft proceed to believe that if he
intended by congenerate Means, fimilar to the
End, fuch as Adts are to Habits, there can nei-
ther be Truth in the Suppofition, nor Propriety
in the ExprelTion. Becaufe Attention which he
makes to be the Means, " or the great Source ,
*' and Fountain, firft Spring and Origin of all
** moral Virtue and Religion and true Happi-
** nefs,'* is not a religious Afl of the Mind as
(uch, but its Difpofition or Capacity receptive of
thole Occafions, Opportunities, or Means in
Life, which are by its Care and Application con-
vertible to thofe A(5ls of moral Righteoufnefs,
which inure into Habit, Temper, and Character •,
if the Mind beftows its Attention altogether, or
unfeafonably, or more than is right upon, fecular
Thiiigs, it accordingly and proportionably con-
trads an Habit, or Chara^^er that way : But ci-
ther way there mull be Objeds for the Atten-
D 3 tioa
54 APPEND IX.
tion to fix upon, as the Means of performing
thofe Aifls which Repetition confummates into
Habits, whether in Rehgion, or in other Affairs.
To put therefore the beft Cohftrudion that can
be put upon our acute Authors meaning in the
Term congenerate as coupled with Means, I con-
\ elude that it is equivalent to congruous^ fit^ pro-
per ^ apt to produce the End they are defigned to
effea:.
I N o w proceed to prove againfl: him that the
ibree Pofitives of Chriftianity are all and Angular-
ly inverted with thofe Charaderifticks, poffefs'd
of thefe good Qualites, and endear'd, if due
Attention is given to their Reafon and moral
Fitnefs, to the Intereft of Mankind, and the
conftant Ufage of Chriftians.
I . A s to the Worfhip of God thro* the Mediator
Jefus Chriji^ He fays, as above, " that all Re-
*' ligion lies in the right Knowledge of God,
" and Ourfelves," and elfewhere, " That Self-
" acquaintance is the firft neceffary to Divine Sci-
'' ence or moral Philofophy." Now as the Re-
velation of the New Teftamene is founded in the
trueji Knowledge of God and Man, is there any
Thing under the Copes of Heaven fo well adapt-
ed, or fo fully provided, as its great Difcovery of
Chriji Jefus, the Sent of God, the Son of God, and of
Man, the adequate complete Mediator between
both, full of Grace and Truth, for difplaying and
confirming the Knowledge of God, the Holinefs
and Righteoufnefs of his unfpotted Nature <, and
for opening the Caufe and difcovering the Source
of the confcious guikinefs and frailty of degene-
rated human Nature, what was its Lapfe and
Fall, and what is its Cure and Remedy ; one
I Knowledge
APPENDIX.
Knowledge calleth to the other Knowledge, but
there is none fufficient to anfwer, or to offer at
a Compromife, or any competent to make a per-
fect Reconciliation, but the fole all-perfedl Me-
diator of our Profeffion. Our Author is fo envi-
ous and fpitefully bent againft this glorious Hope
of the Chriftian Calling, that he would defeat ic
wholly by mifreprefenting it, affirming, That
.Chriftians " don't worfhip the Father at all,
';'* while all their real Veneration, Love, and
** Obedience are paid to the Son*.''* But I have
before fo copioufly treated of the admirable Be-
nefits, ^c. of this Mediator, that I fhall be in
danger of Repetition in proceeding further. I
would only be permitted to obferve, in brief,
in oppofition to his truthlefs Aflertion, that -this
pofitive, commanded, initituted Part of Chrifti-
anity, is a fingular good, congenerate Means, i.e.
moft excellently fuited and adapted to the moral
Powers of Man for produ6lion of moraJ Righ-
teoufnefs in Plenty, not only from folemn occa-
fional Application, but in the daily Ufage of our
Lives, in the Addrefs of our Chriftian Devo-
tions.
For does not this daily keep open the delight-
ful Avenue for our view of God and our Accefs to
him without repulie ? As it wings our drooping
Prayers, fo it fweetens and daily fecures Repent-
ance for Sins of daily incurfion, 'till we get the
perfedl Maftery over them ; for we have no Li-
cence to make ufe of his Name but upon our Re-
pentance ; and to that we are urged and almoft
unavoidably led upon thinkirg of his Name, i. e,
as oft as we think of our Frayers. The fallible
* Page 153. /
D 4 Undef'
55
56 APPENDIX.
Underftandwg is daily kept in its proper Sphere,
' free from the Excefles and Inquietudes, the De-
fpair or Prefumption that arifes from faulfj
Knowledge of God, or Ourfelves. The ftub-
>.^ born IViU is daily curbed, difciplined in right
Choice, advifed by its bed Friend, and animated
in the purfuitofits Happinefs, and of the Ways
of pleafing God by daily ftriving to relinquifh
all love and liking to Sin, and daily advancing
in Virtue and Holinefs of living : For why fhould
not every Chriftian be fo true to his Name and
his Difciplefliip, as to learn from him to die to and
forfake his Sins daily, feeing Chrift purpofely
died on Earth that we might forfake them, and
fiteth at the Right Hand of God to intercede
for our Pardon, and crown us with Life and
all BlefTednefs, when we apply in his Name for
the fame ? The various Af[c5i'wm^ upon men-
tion of Chriji and Hopes of Glory in him, are daily
iummoned up to Heaven to Things above, to
attend that Life which is hid with Chrift in God,
and to lofen their Embraces, and Attachment to
Things on Earth.
2. I F we confider Baptifm^ he hlmfelf , owns
Engagement in the Chriftian Covenant *, and
his own allowed Senfe of the primitive Bap-
tifmal Creed {-, both confpire to declare and
argue it not to he a Mechanical Means of Faith
and Religion, but rather a Rational Moral one ;
and fo ferves to confute himfelf, and fave me'
the Trouble, when he every where elfe, accord-
ing to the Tenor of his Book, arraigns this
and the other pofitive inftitured Parts of the
Chriftian Religion, as no other than Mechanical
* Page 172. f Page 395, 396.
X4^am
APPENDIX. S7
Means of Grace, and no better than ahfurd mn-
fenftcal 'Things ; and, becaufe Baptifm, and
Bread and Wine, were in the World before,
and fometimes ufed by the Jews upon particu-
lar pccafions, he amufes his Reader with a plea-
fant kind of Argument, that Chrift injlituted
neither of them, the' he exprefly commanded,
and peremptorily requires the Application of
them to his Religion, conftitutive as they are,
with peculiar Additions of the moft folemn
Parts of it ; and is not that a fufHcient, intelli-
gible Senfe of being inflitiited by him ? What
tho* no Moral Chara^er was annex*d by the
Jevus in the folemn (not daily, curfory) Ufe of
either of them, the denying of which without
Proof, is a poor way of begging the Queftion ?
Does if follow in the Chriftian Application of
each, when one Thing is made a Sign or
Symbol of another, external Vifibles of inter-
nal Spiritual better Things, that therefore there
is no Moral Charatfer required to be connected
to, nor inward fpiritual Relation defign'd to be
begun, or kept up in the Ufe thereof ? More
efpecially feeing moral religious Words, im-
porting Engagements and Relation to the Fa-
ther, as one God, to the Son as Mediator and
Prophet, to the Holy Ghoft, as San5iifier, Aider,
Supporter and THreBor are, by his Gonfeflion *,
annex'd to Chriftian Baptifm, and if annex*d,
muft be to this Purpofe, and carry that Impor-
tance ; and he can as little deny, but that
morally religious Words, Do this in Remsmhrance
of me ', this is rny Blood of the New Covenant
zvhich is Jhed, &c. are exprefly incorporated into,
and go along with the Lord's Supper.
?* Page 395' 396-
» If
58 APPENDIX.
If Bapdftn import;. Covenant, and implies
Engagement, can he offer to deny any more,
that there is no morai 'Truth nor Fitnefs in that
Pofitive ? Can he, if he has any Ingenuity or
Honour left, refufe, or delay to retraft his Book ,
full of fuch fenfelefs falfe Accufations ? For
does the Underftanding apprehend any Thing
that carries more moral Reditude with it, than
keeping Covenant, and being true to Engagement ?
Or does the Will almoft dare to recede from it ?
Or the Paflions be any longer forward to rebel
againft it ? And is not this Means and Method
perfedtly fuitable and congenerate to all the Moral
Powers- and Efforts of Man for Produdlion of
Moral Righteoufnefs in Thought, Word, and
Deed I
3. If. the Lord's Supper is refleded upon with
any due Attention, that will be found to be
far from being a Mechanical Means of Grace,
but on the contrary to be replete with rational
Truth, and moral Fitnefs of Things. Our Author
where, (as above) he denies zhe Death of Chrifi to
be the Meritorious Caufe, he is free to acknow-
ledge it a Moral Means of Salvation ; tho' I will
do him Juftice, that he means no more than fo
far as an Example the moft perfed; in all the
World, is a moral Caufe or occafion of imitating
Righteoufnefs; that is all , the faving Virtue he
allows \n Chrift pur Saviour and Redeemer.
But that is but one ('perhaps the leaft) part of
ih^ Remembrance of hi jji dyjtg and Jhe tiding his
Blood for th? RemiJJions of Sins. If .his Exam-pie,
and our Iin'hatipn in Virtue, is the Principal, or
the whole lading Duty of the Remembrance,
as he would fondly ftinc-.^ind confine it, tho' ic
M is
APPENDIX. 59
is never once faid or ofFer'd to the Communicant
this is my Example, but this is the 'New Co-
venant in my Blood, or, as it is varied, this is
m'j Blood in the New Covenant, for the Re-
mij/ion of Sins, then it ought to have been
exprefs'd, that Chrift died for our Virtues, for
the Jujl, not for our Sins, nor for the Unjuft ; if
he foleiy and only died for what is to come after.
A good Example has fome re-lation to, and con-
nexion with Virtue, fo as to be faid to be or-
dain*d for it ; Sins ftand in need of Propitiation,
Atonement, Forgivenefs, not Virtue •, But how
Ihould the Example of one be an Atonement,
Propitiation for, or Remiflion of the paft Sins
of another, it may poflibly be an Inducement
to future Obedience, but how does the fame
Example as fuch and no more, bring the need-
ful Peace of Confcience and Satisfadion to the
Mind, how paft Difobedience is forgiven and
remember'd no more againft the Perfeverer in,
after fober, righteous and godly Living? This
is forcing Senfe upon Words, nor can it with
any propriety be reconciled to the Expreflion
of dying for Sins, or Forgivenefs of, or being a
Propitiation for them, or making our Peace
with God ; nor can any Figure of Speech, but
that called Nonfenfe, make any Apology for
it.
I N fhort the Mediatorial Scheme in the New
Covenant, which is recogniz'd in the Lord's
Supper, ordain'd by the Mediator of it pur-
pofely until his coming again, to preferve by
that. Method, and keep up in that Solemnity,
our Relation to himfelf as Mediator of our
Redemption and IntercelTion, is a mod divine
Scheme (not of Clerical, Hierarchical Inven- _
tion)
6o APPENDIX.
tion) of the moft profufe ftupendous Love of
Heaven, in conferring the greateft Benefits that
God could befkow, or Man receive. If it is a
Commemoration of the moft ineftimable Bene-
fits, Favours, and Bleffings, then the Scene of
Gratitude^ with all the Inducements and Obli-
gations in the World, opens itfclf to the Heart
of Man, furprizes his Attention, and de-
lights his Remembrance. Than fuch Gratitude,
fuch a bounden, fuch a willingnefs of Duty,
can there poflibly be laid a more Divine, more
Godlike Scene for attracting Human Nature, for
convincing a Rational Creature, or tor prevail-
ing upon a free moral Agent to do as he ought to
do ? Who can refufe fuch an Invitation leading
and haftening him to Repentance ? or not re-
joice in feeing the Oppreffion of his guilty
Fears taken off, and his Prayers carried up fafe
to the Throne of Grace, and there received wich
a clear Welcome, and all perfe(5t Acceptabie-
nefs? Upon Remembrance of fo much Kindnefs,
and fo great a Benefadlor thus dying for him,
and of the New and better Covenant in his
Blood for reception of accumulated Privileges
and Bleffings, filial Freedom, fearlefs Frailties
of human Nature, and the Opening the King-
dom of Heaven and Glory to all Believers, who
are honeft fincere Doers •, the Underjlajidhig of
the devout Communicant is in raptures of Di-
vine Sentiments, and yet is calm and undifturb-
cd ; his Will is captivated to Godlinefs and
Duty ; his Love and Ajfeutiom in remembrance
of fo vaft a Love and infinite Afifcdion, confer'd,
and ft ill prefiding over, is pre-ingaged to God
and his Saviour, and not at liberty, for any long
Time, to follow after Follies, or be led aftray
with the Delufion of falfe perifliabie Happineis.
Thus
'APPENDIX. 61
Thus all the moral Powers of Man are con-
center'd with a treble Vigour in the Purfuit of
Righteoufnefs, the Love of God and every
Man, and in the lleddy Qualifications for his im-
mortal Happinefs. And if all this, with much
more, is and certainly may be the happy Con-
fequence of a due Participation of the LordV
Supper, I hope it will for the fake of its intrin-
fick Excellence, be admitted by every body
elfe, as a moral fitting Means, and in time, by
our Author himfelf as a congenerate one, clofely
united to, and wholly defirous of, the Religion
of the End ; and I appeal to the Publick, whe-
ther if I, in my Turn, fiiould call it 2i generative
(moral) Means to that End, it would not much
better exprefs its good Effedl and Defign, than
when he from denying it to be congenerate, de-
nies it to have any Connexion to the End -, which
I have (hewn to contain no lefs than two Falf-
hoods.
If a Raven, Sparrow, or Lily may be a
moral Means, I might add congenerate, for im-
proving Faith or Truft in God's Providence,
why may not thinking upon the Bread and Wine
in the Lord's-Supper, thinking upon the Com-
mand of receiving, thinking efpecially upon the
End of receiving, be a mpral and congenerate
Means of preferving Faith in the Mediator, keep-
ing up our Senfe and Confcioufnefs of the New
Covenant, and of our Entrance and Engagement
in it? But it furprizes one moft of all to find this
Author from our Saviour's Manner of moralizing
Occurrences, multiplying Sacraments with the Pa-
pilts, not only to feven but to feventy *. When
* Page 204.
I at
62 APPENDIX,
at the fame Time he will not allow fo much as
o«^ Sacrament upon any ont moral Account, and
particularly explodes the two Proteftant Sacra-
ments as being in his rafh Opinion, and mod
cenforious Temper, void of ail Pretence of be-
ing any moral congenerate Means at all to the
End of moral Righteoufnefs. How thoughtlefs
and fuperficial this is in fo profound a Writer, let
others judge.
After denying roundly, that there is any
Religion at all in Pofitives, he in one PaflTage
fpeaks with fome Diffidence * " If any Reli-
" gion in pofitive Laws, it muft confift in keep-
" ing clofe to the original Infticution \ " but he
happens to be almoft as much miftaken in this,
as in the other. For if moral Truth, Reafon,
and Fitnefs mix with and prefide over thefe
Pofitives, what is of a moral Character is varia-
ble according to Circumjlaitces as the Providence
of God is pleafed to vary them •, and confe-
quently the original Defign of the two Sacra-
ments may be punctually obferv'd and complied
with, though all the original Circumftances are
not, nor perhaps cannot fo well, for changeable
providential Reafons, be punftually continued ;
but may neverthelefs by human Prudence, which
is always fuppofed to correfpond to Divine Pro-
vidence, be varied to the Approbation of God,
where-ever he has fuperinduced a genuine undif-
fembled Reafon, for a prudential Alteration : in
all fuch Cafes the everlafting equitable Maxim,
I will have Mercy and 7iot Sacrifice, will be the
Juftification over the Face of the whole Earth.
* See the Index to his Book, p. no.
III. The
APPENBIK. 63
III. The third grand Topick of the Dialogue
under Confideration is, the Compliments he
abounds in every where, and makes a Prefenc of
to the Clergy. Every Reader will perceive that
to be one of the chief Defigns of writing, and a
main Turn of his Book. With this View he
affirms, by virtue of his own Authority, that the
Sacraments were not intended as ftanding Laws
of Chriftianity *, though the Revelation exprefly
makes them fo, and that Maxim with refped to
Baptifm and the Jezvi/b Cuftom to the firft Pro-
felytes and their Defcendants, if the Root is holy^
fo are the Branches notwithflanding, as I have
elfewhere made appear againft a celebrated Soci-
nian ; he feems to appropriate Baptifm to the
Phyfician of the Body, a Regimen by way of
Cold Bath, but of no Spiritual Ufe -f*. That the '
Clergy, however, have no Part nor Lot in the
Matter J, though the Nature of Things evinces
the contrary, from the Confufion of what is
every Bodies Bufinefs is no Bodies j Order muft
arife, and fome particular Perfons muft fuccef-
fively be appointed. So that his true Aim at
the Pofitives feems to be levelled at them, to
rake them down, find them nothing to do, and
fo kick up their Heels, and pufh them clear off
the Stage of Chriftendom, as utterly ufelefs in
their Generation. For he fuppofes every Man
fufficient to teach hi mfelf Morality (the entire
Gofpel of Chrift and Purport of all Revelation
as he would make it) by the congenerate means
of Attention in his own Hand •, at that hopeful
Profpeft he feems to rejoice greatly, and hug
* Page 104. f Page no. % ^^g^ ^°4'
himfelf
64 -. APPENDIX.
himfelf very much. But is it not a very hard
Cafe upon them, to make all their Sermons to
be necejfar-j Nonfcnfe, as before cited, when per-
haps nine Parts in ten of the Sermons of the
Clergy he fo bitterly inveighs againft are really
upon the Ends of Religion, the moral Subjefts
' he fo much extols, and will only allow to ihew
their Heads in any Pulpit. To rail at them of
every Denomination, without Diftinftion *, yec
elfewhere to admit a Diftindion between wife
and honeft, and thofe that are otherwife f, looks
as if fury had diftracfted his Head, confounded
his Words, betrayed him in his Genius for fcold-
ing, and would certainly rob and difippoint him
alio of the Effeft of it. The PopiJJj Clergy, it is
too true, get all their Dominion by their Notion
of Propitiation, becaufe they make themfelves
the efficacious Hands of Abfolution : Yet with-
out diftinguidiing, he avers againft Fa6l, that
thefe Pofitives or inftituted Parts of Religion are
very beneficial to the Clergy including Protef-
tantX' But theQueftion is, whether they could
well have lefs than they have, fuppofe them fet
a-part by the State, to preach nothing elfe but
moral Righteoufnefs, i. e. his Gofpel. To in-
dulge his fatyrical Temper (which 'Theophanei
who knows him well digftinguiihes him for,
making it, *' as neceflary to him as Breathing,
" and that he can no more live without it, than
" without daily Bread, or natural Food||,) efpe^
cially upon a falhionabic Topick, may be a lit-
tle excufable from his great Defire of being in
the Mode with your thoughtlefs kind of People.
But to call them Knaves, Cheats, Impojlorsy &c.
* Page 435, t Page 431. % Page 199. i;;.
« Page &7-
indifcriminatelv
1
APPENDIX. 6s
indifcriminately and from Generation to Genera-
tion, withoat Proof that all arefo, I wifh it may
not be a'ccounted a little Wickcdnefs in, or a
yery great Contradidion to, a Moral Philofopher ;
but to judge and declare them all to be Hypocrites
for not believing what they profefs to believe, is
not only to rob Man of his Charafter, but God
alfo of his incommunicable one of Knowing the
Heart, and fo upon the Ruins of all good Man-
ners to mount up to Impiety itfelf. But I pray
God Almighty to forgive him all Sins againll his
Divine Majefty, as well as againft Man and his In-
digencies, whatfoever he has folded up under the
Title of a Moral Philofopher^ and give him a Senfe
to repent of them, under a better and truer Senfe
of the Nature of God, and Man. And now in
Conclufion, let me a little expoftulate with this
ftrange Writer/ in the Name of God, and Man.
How can you juftify your Book before either,
in thus prefumptuoufly d'lfmemhrwg the Revelation
of the one, and robbing (I wont fay felonioufly j
the other of his Peace of Confcience, the greatell
certainly that bears the Name of P E xA C E,
or the Heart of Man can have any value for ? All
Revelation from Heaven is founded in a New
Covenant^ for the Comfort and Confolation of
Mankind, as well as his Inftrudion ; but the
Confideration of either Old, or New Covenant is
ihut out of your Scheme : And fo is the Media-
tor of the New Covenant in all refpefts, except
bare naming him once under that Charadler *,
without ever putting him to any ufe, or affign-
ing him any thing to do in fuch a Station. This
is a rtnoft miferable, difconfolace Chafm in your
Syftem of Salvation, A Mediator between God
• Page 39$.
Vol. II, E and
^ APPENDIX.
and Man, fuppofes both Parties at variance -, and
in order to an effeftual Reconciliation, fome real
Propidatlon, Atonement, or Satisfadlion to be
negotiated by this Mediator, fuch as is fuitable,
in the firft Place, to the Honour of God, and be-
coming the Dignity of his Laws to accept •, and
then, in the next Place, fuch as may give the
beji: Affurance and Fledge unto Man, that his pajl
Sins will be forgiven, upon Condition of doing
•his Duty for the future, to the beftof his Power,
conforming to thofe eafy Terms, and regularly
applying to thofe Means, Aids, Motives, Helps
and Inftruments prefcribed by the Mediator,
.which he has laid down for his AfTiftance, and
.recommended to his Benefit entirely \ that he
may be enabled to do the Will of God, and
not falling {hort of the Qualifications for his Fa-
vour, may live in folid Peace of Confcience with
him in this Life, and in eternal Happinefs in the
next. But in your difconcerted, disfigured
Scheme, the Mediator does in no Senfe, that
Words can bear, make our Peace with God, or
become a Propitiation, or die for our Sins, for
the Forgivenefs or Remiflion of them, or bring
iany fuch Comfort unto Man : Man does every
Thing of that Kind without his Mediation. He
neither jupenntends the Means, Aids, Motives,
•Helps and Inftruments of Reconciliationr nor has
any thing to do with them, I mean by Motives
in the Senfe I have already treated of them •, you
make nothing transferable from, or allow any In-
percourfe with this Mediator, but his Inftrutftion
and Example in the moral Law of Righteoufnefs.
His Death with you is altogether for Example of
Suffering for Righteoufnefs, or Tejlimony of the
Tjuth of hisDodlrine i you fuppofc alfo his Life aa
Lxample of well-doipg, that is iht Ulii??jatuf}}^ the
APPENDIX. tj
whole of your defe<5live Saviour, your forry, your
no Mediator. You raifehim indeed from the Dead ;
but that has nothing to do with your Method of
faving the World, unlef^ Man by imitating him
can be able to raife himfelf alfo from the Dead:
but you deny or diflTemble the true End and Rea-
fon of his Refurredion, viz. he rofe again for our
Juftification^ that he might appear before all the
World to have conquered our laft Enemy, Death,
in our Nature (as well as to have foretold his own
Rifing again, neither of which any other did, be-
fides himfelf, who had been raifed from the Dead)
to diflblve that Wages of Sin with Honour and
Juftice, and to have made our Peace with God.
You confefs him to bea moral Means of our Sal-
vation, but deny him to be a meritorious Caufe in
any refpecfl. But how can his Refurredlion in'
the Body be a moral Means of our Refurreftion
in it, without which there is no Salvation ? Who
is the Raifer of the Dead, but He who is the Re^
furreSlion and the Life ? He muft therefore be a
meritorious Caufe of that Hopes of Glory, and
be invefted with Power accordingly.
Neither can I find how you difpofe of
him after his Rifing ; you give him no Afcent to
Heaven^ you place him not at the Rigjot Hand
of God, you afford him no longer Power over
us, nor impart any farther Concern for us. Tou
wont have this Man to reign over us, you tie up
his Hands (as far as you have the PowerJ from
being our Judge or Rewarder, our Lord or
King^ouv Intercejfor or Advocate, And don't you
thereby cruelly and wilfully deprive Mankind
of the greatefi Confolations ; God of the C/ory
of that condefcending Difpenfation ; and Chrill
of his Right and Conqueft, Rule and Regimeny Be-
E 2 nefits
^8 ' 4.P P.E ND I X,
nefiis and Pairom^s. tQW2ird^Men^ The Scripture
fays the Meffiah or Mediator, JJoall make Recon-
cjiliation^ for Jf^jquily, be cut off^ Jlricken^ not for
himfelf^ but,: for the ^ranfgrejfon of the People j_
You contradidl it, and maintain chat he was cut;
off upon hk own , Account. The Scripture fays,
if anj Man, fin we have -(in Advocate with the^
Father Jefus Chrifithe Righteous, and he is a Pro-
pitiation for our Sins -, and there is certainly fome
defigned Aid, and furtherance from that Faith,
prefiding over our beft Endeavours, our Repen-
tance, and Prayers, for getting the Maftery overi
QUI" Sins, jecuring, our Peace , with God, and
Senfe of his Favour, above whi\t Example can
afford. Human Nature is cor^fefiedly in Diftrefs
and Defpondency, not knowing how to extri-,
cate itfelf from the Mire and Filth of -Sin with-
out fome to lend a Hand to help, and fave :
Revelation prefen.ts fuch a Saviour and Deliverer,
qualified in all Refpeds tq render our bvyn En-'
d.eavours comfortable, and make them effedlual
to that End -, but you either out of a Spirit of
Contradi6tion, or Envy, will fuffer nothing to
be propofed from this Saviour, but his bare Ex-
ample or goQd Advice j as if a Man that was
not in, by mere fpeaking and nothing elfe,
could help another out of a Ditch. You neither
admit him with St. Paul whom you fo much
extol, as High Prieft of our Profefllon, having
a fellow-feeling of our Infirmities, nor that he
maketh Iniefcejfwn for us, nor that we (hall
fbnd before his Judgment Seati Your Charafter
of that Apoftle is, *' That he was the great
*' Free-Thinker of his Age, the bold and brave
" Defender of Reafon againft Authority, in op-
"fpofition to thofe who had fet up a wretched
" Scheme of Superftition, Blindnefs, and
" Slavery,
}'^' Slavery, contrary to all Reafon, and Cdhl*
'f moil Scnfe/' * Yet this Apoftle gloried irt
the Crofs of Chriji^ in the jfaViKg Benefit of his
D^'at'^ and RefurreBion^ in his Mediation and In^
i'<?r£-,^j^:;« for us, all which you are afliamed of^
*nd banifh but of your New Proje6l : you
neither permit Chrift to appear there as a Me-
diator of Redemption, or a Mediator of In-
terceflion, and fo totally and cbmpleatly fet
afide the Mediatorical Scheme by him, and with
that the moft valuable Purpofe, Truth, and De-
fign of the Holy Scriptures. What fore of a
Thinker are you ? or what kind of Reafon is it
that you fet up to defend againft the Authority,
plain ExprefTion, common Apprehenfion of
St. PW, and all the Apoftles } You are jealous,
but without any Caufe,of your Moral Law of Na-
ture, as if Chriftianity had any ill Defign againft
it ; whereas the true Defign of it is known
where-ever that is known, I came not dejiroy the
■Law but to fulfil it. Yet your Scheme and
Amendments of the Gofpel fhew no Refent-
ment in God for the breach of that Law; which
looks as if it was calculated to favour thofe
breaches of it which are fo agreeable to your new
Friends the Deifis -, Can that be confident with
your Zeal for the Moral Law, or is that verbal
Zeal any thing more than AfFedation, or better
than mere Pretence ? and yet upon notorious
Breaches of it, after the trifling Ceremony of
Baptifm, as you reckon it, you are fo unkind,
as to drive them into Defpair, and allow them
no Repentanee, as I obferv'd above. And
you- feem to make good another Obfervation
that I have formerly made, that the Deijl by his
Game againft Scripture and Chriftianity, plays
* Page 71,
E 3 into
70 APPENDIX.
into the Hand of the Papiji, in thofe Parts of
your Book where you run down the Dodrine of
the Ref or t?ier 5 in grofs without diftindion (though
they were not all of one Mind) as the greateft
and groffeft Abfurdity, and that the learned
Jefuits took great Advantage of it, and put ^
ftop to the Reformation. *
Whilst you would fruftrate the moft ju(t:
and generous Religion in the World, drawn as
it is both from the true Nature of God, and
Man -, and therefore equally and openly confults
the Authority, Dignity and Honour of the
former, as the Capacity, Frailty, and guilty
Fears of the latter -, you make no Provifion,
prefent no Confolation, or curative Parr, but
your vain Prefumption upon the natural Good-
nefs of God, in defpite of his covenanted Good-
nefs and Methods of Mercy in the Mediator, in
relief of the Trouble and Anxieties of human
Mind for tranfgrefling the Law of Nature, and
efcaping the Guilt of paft Iniquity, which yec
will be the molt pungent to it, whilft it pre-.
ferves its Reafon. That Chrijt J ejus cqme into the
World to fave repenting Sinners, is comfortlefs and
infipid, and worthy of no manner of Accepta-
tion upon your Hypothefis. You feed and
ftretch the Hopes of Mankind with eternal Life
and Immortality being the Gift of God, but you
talfify that very Gofpel, and fupprefs the Truth
of its being through Jefus Chrijt, in order the
better to intercept any Dependance upon hini
for it, tho' he obtain*d it for us. .You flatter
alfo your own Fears, and the Fears of others,
as if the Punifhment of Hell was no more to
be dreaded than an Annihilation, f But how
.* Page 404, t Page 400, 401.
much
APPENDIX, yi
much God is averfe to that Experiment of his
Power, and ftedfaftly indin'd to our Ccniinu-
ance in Being, after he has put us upon the Stage
of it, is pJain by all the Methods he has taken,
and from the conftituent Parts of our Frame. But
it is vaftly abfurd in a Philofopber to talk of An-
nihilation ; it is fo with refped to Mailer^ whofe
Life confitts in its continual Changes and vary-
ing Shapes*, with refpedt to Spirits, we have
lefs reafon to imagine that God fhould be re-
duced to that ftreight, for want of Room in his
Univerfe. In fhort. Annihilation is the FooPs
Paradife of Infidelity, after that is once made
the Retreat of a Life buried in Senfuality. You
admit, ftrange Suppofition from a Deiil ! the
Origin of Sin in our World, or the Apoftacy of
Man owing to the previous Apoftacy of Angels;
and that owing to Idolatry.* Here you re-
ceive Revelation, for you can have it no whe?;e
elfe, and ftretch it at the fame time to your
Fancy ; you receive and believe the true Hifl:o-
ry of Man's fpiritual Diftemper, but the Skill
of the Phyfician would have been better feen, in
admitting the fubfequent Part of the faid Reve-
lation, as it is a Prefcription for healing the
fame, without bold Alteration, or equally dan-
gerous Innovation ; for it is now the Fafhion of
diftinguiftiing the good Judgment of a Ph^Ji-
cian by adhering moft clofely to the moft An-
cient, the firft, and, in his way, divine Mafler,
It can't be juftified to the Faculty, to admit a
Book of Health and Salvation in Part, and re-
ject it in Part, when all that read it, perceivb
the two Parts to be infeparable and eflentially
conneded together. But through your peculiar
Arc and unhear'd, of Prefumption, as before:-
* Fage 231..
E 4 mentioneds
:4 P P E NT>'I'X,
mention' <J, ,qf interpolating f where, and when,
and whac you pleal'e •, no Mortal can tell what
Part you like, or whether you are really affeded
to any Part at all, or if you (hould be lb to fome
Part To-day, whether you would continue to be
fo To-morrow. For by that unbounded Liberty,
it is plain, you may make any thing out of any
ancient Scripture i and you yourfelf, by your
faftidious Difcernment, and expurgatory Genius,
fhall become the Author of all the Books, of all
the Sentiments that have exifted before you.
This new extraordinary <f;^i<?;';7(^/ Advantage that
you afTume over the Word (written to inftrufl and
correftyou,) to what Purpofes you pleafe to prefs
it into your Service, is equivalent to the ^laken
internal Advantage of making what they pleafe of
the fame, to ferve their turn ; and fo renders ic
as vain to argue with one, as the other, out of
the fame Book, with any hopes of Convidion.
Very much more might be added, if I
had not dinted myfelf in room, and had not,
by this time, grown weary of anfw-ering an Au-
thor of fuch a Temper, and of fo ftrange and
unaccountable a Compofition as this Book be-
fpeaks him to be of. If thefe Hints may pro-
voke fome great Genius to enlarge againft him,
I have my Ends. I have offer'd in the Two
Volumes^ and this Appendix^ what I think fuf-
ficient in my Judgment, and hope will appear
fo, in che Judgment of others, for convincing
any reafonabU Man •, and that is, ^ndjhall be
enough to iliy to this Writer.
* Page 440.
Jagi Line ERRATA. Real
S 7 for (he aforefaid •■-« for any
21 £7 nfter that . ._• a
35 s Jntetider n ■ , , . .. Entendre
35 6 Harmonies — i Marmoniies
t -73 •)
:iL
T E X T S of Scripture occa-
fionally explain'd/
Gen. ii. ly. f l"^ H E Tree' of Knowledge ef
X Good and Evil, ' Vol. I.
p. 9, ib. In the day thou eatefi
thereof thou fhalt furely die, p. 15.
If one Man fin i^gainfi, anofhery
God Jhall Judge him ', hut if a MaH
fin agaiyjjl the Lord, who fhall in-
treat for him ? Vol. I. 212.
Never faw the Righteous forfaken^
nor their Seed begging their Bread,
p. 228.
Hearing fhall hear, and not un^
derjiand, feeifig fee, and not ;per-
ceive. II. 225, 244.
Drunken hut not with Wine, II. 248,
Statutes 'not good. Judgments where-
by they fhould not live. I. 225.
None of the Wicked fhall under-
fiand, but the Wife fhall under-
ftand. II. 245.
O Lord revive thy work in the
midfi of the Tears, I. 429.
Hunger and Thirjl after Right eouf
nefs. I. 27.
Bleffed are the 'pure in Heart. I. 51.
The Love of Enemies. I. 272.
II. 84.
Idle Words brought to Judgment,
I. 68,
xvi. 19.
I Sam. ii. 25.
'Pf.xxxvii.25.
Ifaiah vi. 9.
xxxix. 9.
Ezek. XX. 23.
Dan. xir. id.
Hab. iii. 2.
Match. V. 6.
8.
44.
xii. 2>^.
{ 74 )
Matt.xvi.19. ^S'ji of the Kingdom of Heaven,
I. 54, 97-
xxiii. ^3. How Faith one of the weightier
things of the Law, II. 234.
Mark iii. 28. Sin or Blafphem'j againfl the Hol'^
Ghofl, I. 50.
vii. 22. Foolifhnefs which proceeds frotn the
Heart and defiles the Man. II.
. 229.
Luk.xvii, 2 1 . Kingdom of God is within -jou. II. laft
'Page,
xviii. 8. IV hen the Son of Man comet h, Jhall
be find Faith on Earth ? II. 281.
Joh. i. 9. 7he light that lightieth ever'j Man that
Cometh into the IVorld. II. 352.
iii. 5. No entring the Kingdom of Heaven
unlefs born of Water and the Spirit,
I. 180. II. 24.
20. Hate the Light becaufe their Deeds
are Evil, II. 242.
iv. 23. Worfljipping the Father in Spirit and
Truth. I. 94.
V. 23. All Men honour the Son as they ho^
nour the Father. 1. 424.
vi. 4.4. None can come to me except the Fa-
ther draw him. I. 218. II. 165.
53. Except ye eat the FlefJj of the Son of
Man and drink bis Bloody &c. 1. 336.
11.25.
62. The Words I fpedk are Spirit and
Life. ib. ,'
vii. 17. If any Man will do his will, hejhalt
know of the Doulrine, whether of God,
II. 252
xii. 27. Chriji prasing to be delivered from
thai Hour, I. 355^
(75)
Aft. XV. 29. Ahftainingfro?n Blood hi what Senfe
a necejfary ^hing, I. 6^.
Rom.viii. 7. Carnal Mind enmity to God. II. 11.
13. Mortifying the Deeds of the Body.
I. 273, 414.
viii, 26. With Groanings that can^t he uttered.
I. 87. Notes II. 13.
X. 8. ^hefVordofRighteouJnefs which we
preach if in the Heart. II. 299.
xii. I. How prefenting our Body a living
holy reafonable Service, 1.152,2^^,
414.
I Cor. ii. 14. The Natural and Spiritual Man,
II. II, 24, 165.
X. 31. Whether ye eat or drink ^ do all to
the Glory of God. II. 92.
XV. 28. That God may be all in all. I. 229,
2Cor. iv. 17. ^ far more exceeding and eternal
weight of Glory I. 308.
Gal. iv, 25. Glory in the Crofs of Chrifi. II. 152*
V. 24; Crucifying the Flefhy with the Af-
fe^ions and Lufls.
vi. I o. Bo good efpecially to the Houjhold of
Faith, I. 42.
Eph. vi. V. One Faith, I. 130.
13. The Meafure of the Stature of the
fulnefs of Chrifi, I. 77. II. 170.
24. True Holinefs. II. 6^.
V. 3. Tbis.is a great Myfleryr. II. 173.
vi. 18. Praying in the Spirit, I. 87. Notes.
Phil. ii. 13. God worketh in us both to will and do
of bis good Pleafure. I. 351. II. 19.
4. 7. The Peace ef God pajf.ng all Under-^
flanding. 1.43,411. II. 170.
Col. i. 19. In him all Fulnefs dwells. I. 247,
Col,
Gol. ii. 8. Spoil you through Phitofophj, -II.- a'fi\
zT\izL\\.i^.Alt dam7i*d who believe not the Truth^
hut have Pleafure in Vnrighteoufnefy.
II. 244.
iii. i._ Ml Men have not Faith. II. 236.
iTim.ii. 2. Pray for Kings and all in Authority.
ii. ^. One God, one Mediator -lyetween God
and Man, the Man Chriji Jejus.
\: 4I6. II. 299.
'^ • ■ ' "i^. Fvundation of God fiandeth fure havc"
ing this Seal, &c. I. 78, 144, 408.
"iii. 1 6. Great is the Myjiery of Godlinefi.
II. 173-
' iv. 8. Godlinefs profitable for- all^'J'hings,
I. 92.
iTi-m. iii. 1 6. Scripture profitable for Doctrine, Re-
proof Corre5!ion, Infiru^on. I. 36,
j^. alib. pafT.
Heb. iii. 12. Evil Heart of Unbelief, II. 244. '
vi. 2, B aptiftrts ' ir\ tht plural Number.
I. I37'."''' :
4. Impojftble to re.neib them to Repen-
tance who do defpite- the Spirit, of
Grace. \! 50. '/
fii.'S.-God a Rewarder vf thofe who dili-
■ gently feek him: J. 47.' II. 89, 232,
262, 296, 3r9, 338, 341, &c.
•t"^* ''-ImpDj/ible to pieafe God without that
Faith, ib. ■;'•■, ■
■ xii. 24. Rlood fpeaketh heifer Things than that
•^'\ -' •^■^ of Abel. I. 2-84:'
Jam. ii. 10. He thdt offendpthin one Point'; guilty
of all: I. II, 255.'
V. ' 1 2 . Above' all things fijoear not. • I. 66. -' -
I Pet
{77)
iPet. iv. 8. Charily covereth the muUitude of
,_^^_Sijii, ib. ,, .
2 I'et I '^l' AM to Virtue IfCmwledgf, I. 270.
iii. 16. Some Things hard to he underjlood
lJ'^h.v,-jf,o.-^^,t,hat b€liev£thj)M the, Son of God
l~:ha^p'/t.ke IVitnefi ifs/kimfelf. latrod.
i'9.' til 190.
, Rcv.lS.M^tk.^ade u^ ^Kings and Priejls.
'.I. 414. 11. i|.
' ■ ix. ii. Aba^don^ApoHjon. II. 315,
, 0 ' J . \ .''J
,,.vl
PafTages
(78)
PafTages of Scripture occafionally refcued
from the Mifreprefentations of the
Author of Chrijlianity as oldy &c.
Rom. vii. 14, 15
I Joh. iv. 19
Matth. vi.
Loilte vi. 35.
Exod. xii. 'i,S'
Macth, ix. 13,
V. 3.
Job XXXV. 6.
2 Efdras viii. 34.
TH E Mofaick Hiftory of
xkitFalUf Man. V. i.
p. 7, ^c.
, 1 am carnal^ fold under S'ln^
that which / do, / allow noty
&c. 18.
IVe love God becaufe he firji
loved us. ^y and V. II. 39.
Providence over the Fowls of
the Air and Lilies of the Field.
V.I. 3 8.
Lending, hoping for nothing
again. 42.
The Ifraelites borrowing of the
Egyptians, ib.
Came not to call the Righteous
hut Sinners to Repentance. 59.
Bleffed are the Poor in Spirit,
8zc. 60.
If thou finnejl, what dof thou
againjl him ? &c.
What is Man that thou Jhouldefl
take Dijpleafure at him ? dec.
361.
VOL.
(79)
V O L. I.
Some peculiar Faults in the Author oiChri-
Jiianity as oldy &c. as Author of that
Book.
HE contends throughout his Book as the
Ground and Bafis of it, for the Immuta-
bility of all Religion as founded in the immuta-
ble Relation between God and Man : yet allows,
To alter one^s Condu5f^ as Circumjlances alter, is
not only an Aci of the greaeft Prudence and Judg-
ment^ but is confident with the greatejl Steddinefs
Page 20
His great Unfairnefs in citing and perverting the
Meaning of "feveral Texts of Scripture
7, iS, 30, 38, 59, 60, 361
■ In being beholden to Authors and not
naming them, nor ufing any Mark of Quo-
tation 44
And in quoting Authors h-j halves that are
againft him ibid, and 207
In making Chriftianity neither more nor lefs
than the Republication of the Law of Na-
ture, yet every where accufes Chriftianity
of Arbitrarinefs, &c. and acquits the Law
of Nature of it. 62
In making the Lives of Heathens better than
' Chriftians 108
In rejecting the Ufe orpofitive Laws con-
trary to his ProfefTion y6, 186, 187
I In
In deriding Miracles, yet requiring fu^fficieni
Evidence of a Perfon's coming from God
'" , Page 208
— — In dracwing a Parallel between the Mediators
of Heathens and the Mediation of Chrift, to
the Preference of the fonner 236
p His qtjackifh Sufficiency and AfTurance in
making that the fz^r^/f'y(? Part of Chriftianity
vrhich is not To ' •••''•i: ihid.
-7— ^-Hi^ AfTurance in denying himfelf to be an
Heretkk^ a Proof of his being one 239
In admitting the moral Rules of Revelation,
yet endeavours to deftroy them 277
-r-^ — Guilty of a falfe Inference 29S
In allowing our Reafon to be limited with
, refpe6l to our Happineis, yet difavows the
Interpofal of God's for our Dired:ion 316
In making the End of all Punifhment to be
the Amendment of the Sufferer 329
In a grofs Mifreprefentation of a King par-
doning his repenting Rebel, yet caufing his
moft Loyal and only Son to be put to Death
to fhew his Hatred to Rebellion 353
In affirming contrary to the common Dic-
tates of the Law of Nature, Thai Refpe5i
which the Heathens Jhevfd /& the Supreme Be-
vjg^ and the Thoughts of their own Unworthi-
nefs^ were iinworth'j Notions in them 405
His wicked Imputation upon the Apoftles wuh
refpedt to the Tempora novijjima 428
VOL.
(8i);
V O L.. ; U,
Some peculiar F.aults in the Author of Cbri^
Jiianity as old^ &c. as Author :of that
Book.
IN allowing the Spring of all Adions of the
Creatures to be their own Good, yet rejefts
future Rewards and Punifhments Page 39
In perverting I Jo^w iv. 19. ilid.
liis Abfurdicy in denying the Poflibility of Mens
being governed both by Reafon and Autho'
rit)^ or Revelation 206
His abfurd Account of Faith 223
In admitting Chriftianity as a Means to Natural
Religion, yet oppofing ic with all his Might
... 251
In repeating the flale baffled Objedlion of various
Readings in the Scripture 277
In arguing Viko a Sceftick^ or Doubter of the Faich,
whilft \\t (ihfolutely rejeds it 282, to 277
By making it a Crme for Heathens to extricate
themfelves out of their deplorable Circum-
ftances, and yet making their Reafon fuffi-
cienc for it. 307
His Aficrtion that the End of God's creating
Man was to confer on him all the Happi-
nefs his Nature is capable of, a falfe level-
ling Principle 310
His wicked Imputation upon Providence 317
Vol. IL F VOL,
"N
( 82 )
VOL. I.
Some peculiar Faults with refpe<5t to Reli-
gion in the Author of CharadieriJlickSy
as Author of that Book.
HE is quite miftaken in his Notion of the
Divine Goodnefs Page 304
God as a Governor thrown out of the Cafe ibid.
Maintains the Intereft or Good of the whole to be
the only Intereft of the Univerfal Being,
yet denies eternal Punifliment, which is cer-
tainly for the good of the whole here, and
hereafter 327
Allows not of an Inference which dire<5lly and
neceflfarily follows ihid.
He quite miftakes the Charadler wherein God
judges and determines at large 347, &c.
His afcribing Cruelty and Revenge among Chri-
ftians to the Imitation of the God they wor-
(hip, a moft wretched Argument 382
VOL.
(83 )
V O L. IL
ii^^
Some peculiar Faults with refpe^t to Reli-
gion, in the Author of QharaSteriJiicks,
as Author oi that Bo6k.
H
E acknowledges the ** Sum of Philofoph'j
" is, to learn what isjujl in Society, and
" beautiful in Nature, and of the World,'*
yet reje(5ts future Rewards and Punifhments
Page 47
He allows but of two Ways of the Deity influ-
encing Mens Aflions, yet to give the Pre-
fererjce to Theifm above Atheifm admits of
the InfpeBion of the Supreme Being for pro-
ducing the Shame of ill-doing, and the Ho^
nour of well-doing, in this prefent Life, only
He inconfiftently blames Chriftianity for not re-
commending particular Heroick Friendfliip
67
Inconfiftently allows future Rewards and Punilh-
ments a Security and Support to Virtue, yeC
excludes them out of his Scheme of Virtue
Inconfiftently makes the Motive of Reward and
Punifliment to be Primary, and Supplement
tal at the fame Time 96
The Ridicule recoils upon himfelf, and is rightly
placed there 100, &c.
F 2 Enthuftafm
. (84)
Enthufiafm recoils and faftens itfelf upon him
Page 1 08, &c.
He fets up a ridiculous Diftindion between Vir-
tue and Religion 1 10
Inconfiftent in his Admiration of Difmterejlednefs
of Virtue • . ^ 112
He departs 'molt fcandaloufly'and ignorantly from
Nature 114
His hypocritical Refpeil and pretended Venera-
tion for the Myfteiues.of. Revfilation; and
Orthodoxy .;IooH ^zm "^q 'v:cv.-^: . ?ii9
His Way of deftroying publick Preaching proves
the Neceffity of it 141
Inconfiftenc in acknowledging that the higheft:
^f . ,pood and Happinefs muft depend upon
^:y' . T\gf^^ Qii^on^ yet never intends that right
•: Opjnion to the Means of attaining Happi-
nefs ': 238
In ufing the Arguments of a Sceptick or Doubter
of the Faith, whilft he utterly rejefls it, 269
to the End of that Article 282
In making a Jell of the Teftimony of Miracles,
yet infifting upon it for Convidlion 270
Some peculiar Faults and Inconfiflencies In
- the Author of the Moral Philojbpher,
.^S'f^ Contents of the Appendix,-^
V
INDEX.
(%)
I N D E X^
A.
ADOPTION in Chrift, V^ol. I. p. 1 79, 247,
291, 299, 384. Vol. II. j?, 10.
-^gony of Chrill in the Garden, I. 355.
Aids inward of the Holy Spirit. See Sprit.
Angels fallen, the Deficiency probably made up
from our World, II. 294.
Annihiht'o'h as a Punifliment, Append. 71. See
Punifhment.
Antichrift, Branches of it, Mahometans^ Papijls
II. 316. Deip'fil. 239.
Apparition from the Dead why a fufpicious Argu-
gument of a future State, II. 274.
Arhitrarinefs falfly imputed by the Beifis tp any
of the revealed Laws of God, I. 21^ 378,
or to Pofitives of Chriftianity, 120, &c.
175, &c. 203, &c. 224, &c. 378, 381,403.
or to future Punifhments, II. 52. God lays
. his Commands in the Nature of Things,
I. 220, 234, 235. II. 'J']. Will and Fancj
in the arbitrary Senfe retorted upon Deifts.^ \,
380, 464-
Ajcenfion of Chrift, the Ends of it, I, 394, to
the End.
AJfiftance of the Holy Spirit. See Spirit.
Alheift and Beift., their Virtues the fame, II, 1 1 7.
J23. Their End the fame, ih, and I. 388.
* ^J^' F 3 How
I N J) E X,
How long the Name Alheiji has been chang*d
into thatofD^i/^, Introd. f. 24.
Atheiji excomnnunicated out of the Lift ofDeifts
by the Moral Pbilofopher, Append. 6.
Attention^ not a congenerate Means of Religion,
but Difpofition of the Mind, Append. 52, &c.
Atonement Propitiation, &c. defended againft the
Moral Philofopber, Append. 24.
Attributes of God aft in Concert and Harmony
with one another, 1. 303,
B.
BAPTISM why a pfttive Law of Chrifti-
anity, I. 122. &c. how it operates morally,
ibid, and 175, &c. its Ufe and Excellency,
ibid.
Baptized for the Dead, the true Meaning, 133.
Baptizingi'j nommoMS to making Difciples, which
perfedtly reconciles baptizing in the Name of
the Lord, Lord Jefus, to baptizing in the
Name of the Father, Son, and Holy Ghoft,
134, &c. ^
Bloody Prohibition of eating only Temporary,
why, I. 65.
Bod'j^ not the Prifon of the Soul, but an eften-
tial Part and Partner in the Nature of Man,
II. 12;
; — Beifts drop it ; have no regard to its Refur-
redtion, that bejng wholly owing to Chrift,
113. I. 385.
— How reprefenting the Body a living yio]y Sa-
crifice, is a reafonable Service, 1. J52, 274,
414.
Bombaji^ the fine Stile of Charaoier. blameablp
for it, I. 382. II. 108, 326.
Born again y I. 180. II. 103, 108.
cnARirr^
c
/ N D E X
C.
HJR ITT, how natural Humanity is im-
^ proved into it by Chriftianity, I. 41. ad-
mits of prudential Preference agreeably to the
Law of Nature, ih. Why future Judgment
turns upon it. See Judgment.
Chinefe, what Human Virtues are the Bafis of
their durable Monarchy, Vol. I. p, 114- I^lo-
latrousand Superftitious to excefs, II. 323.
Cbrijiiamiy, the Remedy not coaeval with the
Creation, but with the Difeafe, I. 27,
237. how it approves all that is good in the
Religion of the End, 35, &c. and of the
Means, and improves them both, in feveral
Particulars, 36. Love of God, 37. Fear of
him, 38. Honour of him, 40. Sincerity, i^.
Thankfgiving, ib. Charity to our Neighbour,
41. Care of ourfelves, 43. Advantage oyer
all other Religions in advancing the Religion
of the End to Perfcdion, 108, &c. 260. In
exhibiting a complete Rule both of the Reli-
gion of the End and of the Means, 250. in
refering fo much to the Authority of God, 255.
the Value and Goodnefs of it in explicitly un-
folding the Faith of Natural Religion, That
God is a Rewarder, II. 233, 262. In follow-
ing, confuting, and unfolding the Nature of
Things, 251, 254. I. 378. In difplaying
the Goodnefs of God incomparably beyond
theDeifticafScheme, 365, 374. 384. In pro-
viding t^appinefs and Perfedion to both Parts
of our Conftitution, 385. Why Primitive
Chriftians exceed the Modern, II. 284. Why
their Lives unlike their Profeflion, 285. Po-
fitivcs of. See Pofitives.
F 4 Com-
INDEX.
Commandments of God, Direflions and Qualifica-
tions for our future Happinefs, I. 293. II. 38,
81. Obligation CO them founded in our own
particular Happinefs, or Mifcry, ib. laid in
the Nature- of Things, 1. 211, 235, 334,
424. II. 80.
Confirmation, a Succedaneum to Infant Baptifm,
how neceflary, I. 143.
Confcience prefent the Guide of Man's prefent Ac-
tions •, Jike all other Judges is obliged to ftudy
and improve in the Knowledge of the Law,
according to which it is to give Sentence, II.
242.
Country, Love of, why not recommended by
Chriflianity, II. 64,
Covenant, the Firft, I. 10, &c. Old and New,
23. the Difference between, Excellency of the
New above the Old, jb. &c. 49, 244, 281,
286, &c. 310, &c. 384, &c. II. Q,g, 46,
319. who feals the New Covenant, I. 144.
Covenanted Goodnefs and Mercy, the Bene-
fit of them to Chriftians, I. 299, bcc. New
Covenant, the propereft Stile and Title of what
we call the New Tejlainent, Introd. p. 24.
I. 332. Firft and Second with refpeft to the
Jews, what? With refped to all Mankind,
what? 227.
Covenant Old or New of no Confideration in thje
Schtmto^ the Moral Philofi)pber, App. 6^.
0^7} of Chrift the true Sublime^II. 152.
DEATTiT^ the Mediator the true Sublime
in Divine Government, 11. f. 152.
The Moral Phiiofopber allows no faving Virtue In
the Death of Chrift, but his Exafnple, hia
Jleafons confuted, Append. <2ii,'&c.
I J^i^iM
I N D E X.
Veifm and Popery agree well together, Vol. I.
119, 267. II. 238, They produce each other,
215, 238. As much an Impofture in a
Protejiant Country as Popery^ I. 267. The
Foundation of it laid in the Ignorance or In-
confideration of the true Nature of Things,
193. II. 105, 113, &c. 122, 251, &c. 347.
Deifm delineated^ might have been a better Title
than Cure of Deifm, Append. 7.
The Spread of D^z7f«, 16.
A fifth Species of Deifis, i r .
Deijls being falfe Friends to their own boafted
Law of Nature, is the true Caufe of their re-
jeding Chriftianity, I. 191, 266, 277^,. 354,
364. II. 29, 134, 240, 244, &c. 328. By
rejeding the pofitive Diftribution of future
Rewards and Punifhments, the grand Motives
of Religion, they fubvert Natural Religion as
well as Chriftianity, I. 319. II. 126, 232.
Their maintaining the Sufficiency of Virtue
for its own Reward, and without any Eye to
the Self- Advantage of future Rewards, entire-
ly fubverts Virtue,' II. 40. They remove the
moral Adions of Mankind from the Center
God has appointed to them, 92. Their Me-
thod of rewarding Virtue, fupplants God, and
fets \i]p Fate^ II. 91, 120, 223. They drop
one half of their Conftitution, 12, .113.
Their Folly in fo doing, I, 385, &c. The
End of the modern Deifi and Athelft the fame,
I. ^88, &c. their Virtues being the fame, II.
no. How chargeable with y^/^^z/w, II. 349.
Modern De'ili compounded of the Epicurean
'and Stoick^ 107. Guilty of Injuftice in bor-
rowing their beft Notions from Revelation^
and not owning it, I. 294, 297. They pre-
tend tp merit of God, 309, 315, 389. How like
the
I ^.N D E X.
the Gnojlicks, II. 231, 340. Their Superfti-
tion. and Self- deceit with Refpedt to the
Goodnefs of God, I. 199, 289, 292, &c. II, 331.
Their Folly in defpifing the covenanted Good-
nefs of God, I. 298. By overft retching the
Goodnefs of God, they deltroy his other
Attributes as Governor, I. 304. As Covenant-
haters are Out-Laws before him, 309. They
fruftrate Repentance, 289, 376. Can have
no Claim to Forgivenefs of Sins, 298. nor
to eternal Life, 307. Their Scheme encurn-
ber'd wgh more Difficulties than the Chri-'
ilian, 358. The Confideration of God of
no Ufe in their Scheme, ib. There appears in
it no Hatred of Sin in God ; no pofitive Pu-
nilhment of it ; no Regard to his Authority
over us as Governor^ at large. Their Scheme
of the Love and Goodnefs of God, exhibits
no Argument of Perfuafion^ nor Force of
Attraolion^ whilft the Mediatorial tenders, and
evinces the greateft that can be, 365, 374,
384. II. 308, They are bad Subjeds to the
prefent Government, II. 123, 237, 251. Their
Hypocrify, II. 120, 140, 255, -6. The
A/(7^^r« Deifts a. Ersinch of jintichrifi, I. 239.
They are in a worfe Condition than ancient, or
modern Heathens ; their Virtues are indeed
fpl'effdida Peccata, II. 263, 334. The Virtues
of the other are not fo, I. 36. II. 334. in
being excluded the Benefit of the true Me-
diator, whilft the other enjoy it, I. 296, 314,
361. 11.334, a^'. in difavowing the internal
Aids of God*si»pirit, II. i, Sec. In defpi-
fing pofitive future Rewards and Punifhments,
and rejecting them out of their Syftem of Vir-
tue, II. 33, 90, 124. in having received fve
Talents^
INDEX.
talents, and burying thtm all, II. 311. in re«
jeding thac Revelation which the other panted
after 118, 334. in difannuUing Natural
Religion, 330, 336. in boafting of thac
Self-Sufficiency which the other difclaim,
I. 259. II. 221. in their Immorality and
Wickednefs, with refped to their Obligations
of Faith, II. 223, 274, 303. in rejeding the
moft endearing Argument of the Love of
God, I. 374.
Sober Deifts over-run with Iniquity of Sprit.
II. 246, 7.
Their Inconfijlencies in refufing Benevolence to
EcdefiapckSy II. 136. and involving all Pro-
tejlant Clergy under Popijh Prieftcrafc, ih. m
interpreting Scripture, 1. 277. in admitting it
in part only, 240. in rejefting the Tefti-
mony of Miracles, yet infilling upon them,
II. 270 in preferring implicit Faith to explicit,
232. in admitting Chriftianity 2^ Means to
Natural Religion, yet oppofing it with_ all
their Might, 250. with refped to various
Readings in the Bible, I. 358. H. 278. in di-
ftinguilhing Virtue from Religion, 110. in
pretending to Natural Religion, and ♦he
Worlhip of God, without officiating Mini-
fter^ Tifne, Place, 239. in refle(fting upon the
Difputes of Chriftians, 200. Thpir Lo^t of
God and Virtue, for their own Sake, de-
ftru6live of Virtue, 92, &c. they ftifle the
Propagation of the Gofpel in foreign Parts,
yet accufe Providence of want of Univerfali-
ty, 328.
Their Obje^iom anfwer'd with refped to the
Immutability of all Religion, as founded
upon the immutable Relation between God
aficj Man, I. 15, &c. 195. to Miracles, as if
the
I
tS^
'i N D E JT,
the Goodnefs of the Do6trine and the Mira-
cle proved one another in a Circle, I. 29. to
the ?oCi6vQSX){ChnJlianity, I. 186. App. 46. to
the MediatoV, 214, 380, 403. /«/r(?<i. 20, to
Perfpicuity of Scripture, 267. to Cruelty,
Revenge in God the Father, 305, 341, 381.
to Myftery, II. 157. to Faith^'^i89, 206,
224. to eternal Punifliment hereafteP, I. 319.
5^^ Annihilation. A proper Answer to them,
objefting the Want of Univerfality to the
Chriftian Religion, II. 289, at large. Their
Notion of Meannefs redified, I. 3 So. to
the Interceflion of Chrift, I. 403. to the
Hazard they run by the Gofpel, II. 332. to
the Apoftle's Declaration of the laji Days^
I. 428.
The true Caufes of Deifm put home to them-
felyes, I. 265. II. 239, 246.
Difpuies, Unhappinefs of. See Myjiery. With
refpeft to the Honour of the laft Word,
App. 17.
Duty tb God, I. 4. to Neighbour, 5. to Our-
felves, ibid. God has made our Duty our In-
tereft-, I. 392. II. 34, 40, 81, 91.
^A. E.
iJ^VD, Religion of. See Religion.
r^ EnemieSy Love of, how qualified. 1. 3.
272. 11.84. Deiflical C^iv'ih at that Chriftian
0 Commandment obviated, ib.
Entdufiafm chargeable upon the Author of the
Characlerijiicks., II. 108.
Emhuftajly (hort definition of 11,,^ 1 11. App. 26.
■ k
FE4R,
/ N. D E X
FEARt Spring of Human Adion, 11. 32.
ftrongeft Paffion of Hj|man Nature,
I. 317, &c. II. 86
Faith in Jefiis Chrifl. How it operates upon
the natural feeble Means, Repentance and
Pray,^IV I. 27', &c. 46, &c. 2)y^bcc. 97, &c.
The vivifying Principle, and capitaJ Truth of
jthe Gofpel, If. 152. in the M^^diation. See
Mediator. Why all Men have not Faith,
^11. 236. defcribed and diftinguifhed, 32,
189, 226, 243. coincident with Knowledge
and Reafon, II. 189. Enemies to Faith and
Reafon, i. Pap/is, 212. 2. Solifidians^ 220.
3. Deijts, 221. RejeBers of it, 'i'^<^. Corrupters
of it, 256. feveral Sorts, 182. Moral Virtue
of Faith, 222, 274, How the Head of the
Moral Virtues, 234. Faith in God as a Re-
warder, the firft Principle of Natural Reli-
gion, 232, 262. ImpofTible to pleafe God
without it. See Rewarder. That Faith derived
from the firft Pro wz/^, 232. Chrijlianity ren-
ders that implicit Faith explicit in the Medi-
ator. See Rewarder. The true Defign of cor- -
rupting the Faith, II. 256. The Ufe and Ne-
ceffity of Faith proved againft the SocinianSy"
25^, &c. Doubters or Scepicks, their Folly
and Inconfiftency, 264. Their ObjeoTbns
anfwer'd, 269. Faith bu\h upon tnoral Cer-
tainty, 270. Negle£fers of it, their Immorali-
ty, 283. The Head of all the Meansj^
I. 78. Why the Gofpel fumm'd up m it,
I. 72, 78. Chriftian Faith means Fidelity to
W^orks, 353* and Fidelity of Underftand-
ing, Will, and Atfedions to Truth, conftitu-
tive of Happinefs, II. 230.
Fall
INDEX.
Fall of Man. The Effeds and Confequences,
I. lo, &c. The Truth of the Fall demon-
ftrated from two felf-evident Notions, I. 15,
193. Godfiad no Hand in that great Change
in Man, 18, &c. Man a Gainer by it, 386.
The fole Prerogative of God to bring Good
out of Evil, 387. By the Interpofition of the
Mediator, produdive of greater Good to
Man, of a new Difplay of moral Attributes;
the Mercy of God, otherwife unknown,
242, &c.
Fitnefs and Congruity, not the Foundation of
moral Obligation, IL 69. of Time for pro-
mulging the Gofpel, I. 107. II. 322.
Friendjhip improved by Chrijiiamty, not dimi-
nifhed, as the Deijfs pretend, II. 6y.
Fundamentals in Religion. What they are,
"■ and the Reafon of the different Catalogues of
them in Scripture, I. ^y, &c.
Future Contingents and divine Prefcience recon-
ciled, I. 25.
G.
GLO RT of God, to confult and promote
that the fame as promoting our own Hap-
pinefs, I. 391. II. 91.
Glory in the Crofs of Chrift, founded in Rea-
fon, II. 152
God, why, and for how long reprefented in hu-
man Parts and Paflions, 1. 34. As a Re-
warder. See Rewards. His Honour (one
"^Criterion of true Religion) advanced by Po-
fitives in Chriftianity. See Bap'ifm, Lord*s
Supper, with Chapter of Ufes, and Mediator.
Goodnefs of God abufed by the Dt'f/vto Super-
ftition. See Superjiitlon. Their Aoufe of it
with refped to Repentance, I. 289, 298. in
pardoning
INDEX.
pardoning Sin how confined ,to Covenant in
the Mediator, ib. and 300, &c. Dei/is Self-
deceit with refped: to this, 307. 11.331- in-
comparably more attrading* ahd engaging of
Gratitude and Obedience in ^ht Mediatorialy
than Deiftical Scheme, I. 365, 374.
Good of Men (another Criterion of true Religion)
adv.ane'd by Pofitives in Chriftianity. See Bap-
tifm. Lord's Supper^ Chapter of Ufes, and Me-
..diator.
dood and Evil, the Tree of Knowledge of, 1. 8.
H.
HAPPINESS, Hope of it in Society,
true Spring of human Adion, II. 33.
truly diftinguifh'd the Foundation of moral
Obligation, 53, 69. Criterion of the moral
Tafte, Fitnefs, Relation, Truth, Beauty,
Goodnefs, Obligation, Approbation, Reafon-
ablenefs, 74. To confult our own Happinefs
and the Glory of God the fame, II. 91.
Heathens, their choiceft Knowledge in Mbrality
derived from the Mofaick and Chrijlian Reve-
lation, I. 33. a great Miftake, as if their Vir-
tues were fplendida peccata, I. 35. dead to Re-
pentance, I. 51. deftitute of a perfedl Morali-
ty, 103, &c. 250. depended not on Repen-
tance, but Sacrifice, 295. how the Benefit of
the New Covenant and the Mediator of it is
extendable to them, 296. their Lives not bet-
ter than Chriftians, io8.
H^// Torments, their Eternity. St^'Punijhment.
Helps and Inftruments. See Minifters.
Heref'^ defcribed, confifts in mangling and di-
viding Chritt Jefus, II. 182.
Heretick, Author of ChriJHanity as old, prov'd
one, L 239.
Holy
INDEX.
Holy Ghojl^ Sin againft, what, I. 50, 6S, 4.26.
Holinefs of God, Chrift did die as a TfJHmony of
IP^itnefs of that, I. 288.
Ho7iour of God, fone Criterion of true Religion)
advanced by,*Poritives in Chriftianity. See
Baptifm, Lord's Supper, with Chapter of IJfes^
and Mediator,
Hope, the Spring and Life of human Adlion,
II. 33, &c.
I.
IDOL^Ti?/, true Notion of, Introd. 20,
I. 84, 94, 233. encouraged by heathen Phi-
lofophers, 104, 109. TheFountain of Immo-
rality, ib. Baptifm and the Lord's Supper in-
tended for theCureof it, 199. Immorality of
it primarily confifts in Man's Prefumption in
chufing a falfe Mediator, 216, 233, &c. II.
213, 303. chargeable on Papifts. Szt Papijls.
Jefus Chrijl not a Fable, but the Moral of the
Fable of Human Nature, and the Law of
Nature, II. 351.
Ignorance an improper Mother of Zeal, as it is
of Devotion. Introd. 17.
Image of God explain'd, I. 3. Governors a
particular Image of him, ih. and 13. when
and how alter*d and impair'd in Likenefs, ib.
and II. 27, 87, 226.
Infallibili/y appertains to none but God, II.. ?6,
214. , ,,
Infdelily, the Immorality and Wickednefs^C)! Jt,
, II., 222, 274.
Iniquity of Spirit contrary to the Law of Nature ;
more miichievous than Sins of the Flefh ;
very incident to the Deids, II. 247^ &:c.
Innocence, Primitive State of, demonftrated froni
two Self evident Notions, I. 13, &c.^i94.
Intercejfor
INDEX.
Intercejfor at the Right Hand of God, Jefus
Cbrijl^ unexceptionable, 1. 401. gives true
Notion of God, and ourfclves ; prevents
Sin, and Prefumption, 403. infpires our Ad-
dreflTes with Alacrity, 407. Chrift as Inter-
cejfor left out of the Aloral Philofopber^sSchcmCy
to the great Difcomfort of the World, App.
67,
Judge, Mediator as Judge, I. 423. why Ourjudge,
II. 115, 127. left out of the Scheme of the
Moral Philofopher, and denied by him to be
Judge, App. p. 41.
Judgment future, why reprefented as refting
upon Charity, I. 67. neceffary for the pofi-
tive Diftribution of Rewards and Punifh-
ments, .II. 125. A falfe ground for the Mo-
ral Philofopher to build on for excluding the
Pofitive Means of Chriltianity, App. '^^.
K.
KE TS of the Kingdom of Heaven^, what
they are, I. 54, 97.
King, Mediator as King, I. 419.
Kings, How Chriftians are Kings and Priefts,
I. 414. II. 14. How they are the Head of
the Church from the Origin of Things.
^ App. 43.
Knowledge and Faith coincident, II, 189. o^ Good,
part of the Image of God, I. 249.
L.
LJW, how written in the Heart, I. 4. How
•the fhorteft univerfal Rule of Confcience,
i/;. Moral Law immutable, 6. D itfer en ce be-
tween Moral and Pofitive, ih. of Nature,
Vol. II. G Immutability
INDEX.
Imf?iuiahility of, the Tpwrov -^ivdog of Chrijlia-
nity as old^ &c. as he tounds it in the Immata-
bility of the Relation between God and Man,
19, 195. Pofitive. See Pofitives. Of Mofes^
chief Defign of, I. 32, 225. of God has all
its Obhgation from its San6tions, II. 81. with-
out Sandion a Cobweb, Entreaty, I. 316.
Libertine^ a fpiritual Libertine as much to anfwer
for as a fenfual, II. 248.
Liberty of Confcience, to be proteded, yet li-
mited, II. 134. How limited by Prudence,
I. 276.
Liberty of Will, eflential to Man, and Virtue,
I. 7. true Notion of it, II. 27, &c. 223.
L^fd eternal^ not the natural Confequence of Vir-
tue, but the Gift of God, I. 307. Not the
Privilege of the firft Covenant, I. 244, 386.
Not the Gift of God but xhvo' JefusChrijl^
againft the Moral Pbilofopher, App. 9.
The great Mr. Lockers Medium or DeJJderatum for
dejnonfirating Morality, hinted at, and fup-
plied, II. 341.
Lor d^s- Supper^ the End of it, I. 146. has fof^e-
thing pofitive, ib. &c. its AppHcation as a
Sacrament, as an Eucharifi^. as a Communion^
164. Communicant's Duty, 169, &c. worthy
receiving, ib. Lord's Supper how it operates
morally, I. 174, 176, &c. is a frequent invi-
gorating Recruit of the otherwife languifhing
Diipofnions and Refoluiions of the iVTind to-
ward the Rfligion of the End, and of the
Means, ih. The Prefence in it, what, 162.
Two Miftakes of Mr. Hales of Eton, is^^S*
The Notion of the Minifter or Prieil reprc-
fenting the Sacrifice of Chrill, a dangerous
Mirtake, i($5. The Ufe and Excellency of
it, 176, &:c.
Love
INDEX.
Love of God, how improved by Chriftianity,
!• 37-> 3^7' 'i73' ^^ our Neighbour, how it
fulfills the Law to him, I. 63. How Love, as
it is placed, is the Origin of all the PafTions,
II, 34, 87. of God, and of Virtue for their
own Sake, exclufive of our own Intereft, a
fallacious, dangerous Principle, 92. carefs'd
by Aihcijls and Fatalijls, 104. A Rant of
Enthufiafm, 108.
Loi3e of Country different Duty in Governors,
than Subjeds, II. 64.
Love of Enemies. See Enemies.
Love and Goodnefs of God has no Argument,
Attradlion, or Perfuafion in the Deiftical
Scheme •, has the greateft in the Mediatorial,
. I. 364,&c.
M.
MEANS^ Defcription of, Subordination
and juft Value, I. 26. Religion of See
Religion. Diftindion of Congenerate unfer-
viceable.to th^ Moral Philofopher, Pofitives of
Chriftianity prov'd againft him to be of that
kind;, App. 51, &c.
Mediator, firft Difcovery of in the Promife of
the Seed of the Woman breaking the Ser-
pent's Head, I, 22, 84. II. 32. Heathen
Mediators borrow'd by corrupting the ori-
ginal true one, I. 103, 233. The Choice
and Appointment of, belongs only to God,
I. 211. Man's Prefumption in chufing the
Mediator, conftltutes the Immorality of Ido-
latry, I. 215, 233, &c. II. 213, 303. Need
of, 1, 211, 245. II. 304. RemifTion of Sin
by him, the great Affair of the Gofpel, I. 48.
Faith in him, the Head of all the Religion
G 2 of
INDEX.
of the Means, animaces Repentance and
Prayer. See Repentance, Prayer. Baptifm, and
the Lord^s-Supper, inftituted for initiating in-
to, and preferving Communion with him, I.
175 to 211. Intrinfick Excellency in appoint-
ing the Son of God and Son of Man for Me-
diator i illuftrates all the moral Attributes of
God •, gives true Notions of God, and of Man,
214. Tho* he has not that Name in the four
Evangelifl-s, yet has others equivalent, 218.
His Offices founded in his Nature ; as Son of
God and Son of Man, he is the exadeft,
compleatefl Mediator that theReafon of Man,
or Wifdom of God could devife, 220. Why
born of a Virgin, 229. The Credibility of the
Union of his Divine and Human Nature, ib.
Effential for conftituting him the fitteft Me-
diator every Way, the fundamental Belief of
Chriftianity, 232, &c. II. 173, 182, &c.
What is previoufly neceflary 10 an effectual
Mediation between God and Man, I. 243.
Two Parts incumbent, i. To reconcile Man to
God ; to which that of Prophet^ Advocate,
Kng and Judge are fubfervient. 2. To recon-
cile God to Man ; to which the Priefily Office
on Earth, and in Heaven, is fubfervient,
246, &c. As Prophet and Teacher, 248.
His Priellly Office on Earth, 280. What
not to be depended upon for Salvation. 1. Not
the Republication of the Law of Nature, ib.
2. Not his dying as an Example ; or as a Tejli-
mony to the Truth of God's Reconcileable-
nefs to Sinners, 282. Append. 58. 3. Not
Repentance exchiftve of him, 288. 4. Not
the Goodnefs of God in contempt of him, ib.
What is to be depended upon, vix. the Death
of the Mediator, 331. the Wifdom of God,
and
INDEX
and all his Attributes iJluftrated in that Me-
thod, I. 333, 351. II. 152. He died or was cut
off not for himfelF, but for the Ptople, for our
Offences, fhewnagainft the Moral Phdojo-pher^
Append, p. 24. All Objeflions with refpeft to
the Father's Cruelty, Revenge, &c. aniwer'd,
I. 342. The Dignity of his Perfon, a prime
Fundamental of Chriftianity, II. 258. One
Drop of his Blood not fufficient to fave the
World, I. 356. The iVlediatorial Scheme
exhibits incomparably better and more influ-
ential Ideas of the Love and Goodnefs of
God, productive of Gratitude and Obedience,
than the Deiftical Scheme, 363, 374, 384.
As Interceffor, return'd after his Afcenfion to
Heaven, a Plenipotentiary from Man to God,
394. His Interceflion gives a true Notion of
the Nature of God, and of ourfelves ; pre-
vents Sin and Prefumption ; infpires Alacrity
in Addreffes to God, 403. As King, 419.,
As Judge, 423. Why the Mediator Judge,
11,115, 127. Faith in him the Efficacy and
Obligation of it, II. 150. The vivifying Prin-
ciple and capital Truth of the Gofpel, 153. Ori-
ginal Ground of that diffufive fundamental
Principle of Natural Religion, vi-z.. That God
is a Rewarder ofthofe that diligently feek hhn^ 1 50,
193. Neceffity of this Faith, where reveal'd,
155. Corrupters of the fundamental Point of
his being Son of Gody and Son of Man, feveral
forts, 182, 256, &:c. This Mediator couch'd
under that fundamental Principle of Natural
Religion, That God is a Rewarder, &c. See
Rewarder. Mediator of no Ufe in the Scheme
of the Moral Philofopher, App. 6^, 69.
Merit. Dei/Is pretend to merit of God, I. 309,
^c. 315, 389, The Merit of our Saviour
G 3 fliewn
1 N D E X.
fhewn to be transferable or imputable againft
the Moral Philofoph or ^ App. 28.
Minifters of the Word, Helps and Inftruments
of the Chriftian Religion, II. 130. The Re-
proaches of Deijis an Honour to them, 138.
The TJecefHcy of publick Preachers proved
from the Author of Characferijikks Scheme
for deftroying them, 141.
Miracles. The true Ufe and Defign of them,
1.29. 11.313. No circular Proof from the
Miracles to the Do6lrine, Doftrine to the Mi-
racles, I. 30. The Sight of them work in a
moral, rational Way, and fo does the Belief
of them unfeen, II. 271. Why Convidion
from the Sight does not always follow, ib.
Evidence from them difcarded by the DeiJ^s,
Introd. 9.
Morality. The lirft Teft of, Noi to eat the for-
bidden Fruit, I. 8. wherein it confifted, ib.
Heathen World deftitute of a perfedt Mora-
lity^ 103, &c. 249.
jV/cr*^/ Obligation wherein founded fiiewn at large,
II. ^c^, &c. not in Affedion to the Publick
wholly, s^. not in Relation and Fitnefs of
Things, 68, but in Refped to the ultimate
End of Adion fix'd by the Will of God, viz.
Happrnefs, 69. What is the Beauty, Order,
Reafonablenefs, Fitnefs, Congruity of an
AAion, 72. in what Refped: founded in the
Will of God, 73, &c. 81, &-C. how it fprings
out of Belief of God being a Rewarder.
See Rewarder.
Moral Certainty a fufficient Ground of Faith,
II. 272. does not diminifli by Procefs of
Time, 278.
Moral Philojophe'r a. great fceming Enemy to
Atheifis and Fatalijls, Append. 3. Some fur-
prizing
INDEX,
prizing Peculiarities in that Author, he be-
lieves the Refurre6tion of the Body, 4, &c.
A fifth Species of Deifts, 11. His Agreement
with other Deifts, 19. W\% figurative Senfe of
Atonement, Propitiation, &c.- confuted, 22,
&c. His Three Impeachments of Chriftiani-
ty refuted, ib» &c. A proper Expoftulatiqn
with him, 6c,. :^ *
Mortifjing the Flefh with the Affe6lions and
Lulls, the Reafon and theRule of iCj J. 273,
Myfiery^ the true Scripture Notion, with an
Anfwer to the Dei/is Obje<5tions, II. 158. Cor-
rupters of it feveral Sorts,. 182. The Un-
happinefs of Difputes abOut it, I. 232. II. 182-,
Deifis have no Right to refleft upon them,
II. 200.
N. -
I
o
N the Name of ^ feveral Meanings of, I, 402.
O.
Bedience, univerfal, the Reafon of it^- I. 2^5,
P.
PApifis^ their Corruption of the Means of Re-
ligion^ 1. 118. chargeable with Idolatry,
96, 118. 11. 213,405, 306. Enemies to Faith
and Reafon, 215. They occafionally apply to,
and fet at nought, both Faith and Reafon,
215. Bad Subjeds both to a Protefi:(int State,
and to the Mediatorial Kingdom of Chrilt,
II. 219. >J|S f'iji...;;}i.:v ;:.■ jici
Perfe5iion^ Chriftian, a true^and'fhort Account of
it, I. ']'J,
G 4 Popery
INDEX,
Popery a.nd Deifm, an harmonious Friendfhip be-
tween them, I. 233. They produce each other.
See Deifm,
Paradife^ not the Heaven where juft Men are
made perfeifl, but a Middle State, I. 244.
Pardon of Sin, is ftill of Grace,, tho' the Medi-
ator died, I. 339.
Pajfions, their Ufe, II. 33. their Origin from the
i- Choice and AdhefiOn of the Will, 87, 224.
compared with, p. 34. Government of them,
where to begin, 88.
Peace of God, the Meaning of it$ pajjlng all Unr.
, :derjla)^ding^ f- 48, 41 K II. 170. How ic
furpafieth all other. Peace, I. 411.
J^hilpjophen, Heathen, the wifeft of them, con-
. trary to Reafon, encouraged Idolatry. See
Idolatry. Defedive in Morality. See Morality^
Pofitive Law defined, I. 122, 176. Difference
between Natural Laws and Pofuive, I. 6.
Pofitives of Cbriftianity clear from the Dejl''&
Imputation of Arbitrarinefs. See Chapter of
Bapttfm, Lord's Slipper., and following Chap-
ter ; where the intrinfick Excellence of tho%
Doctrines, and Parts of Chrillianity, appearsi
See alfo Mediator, The Ufe of them in Chri-
ftianity, I. 189. the Peculiarity of the pofitive
Laws of Chriftianity, 186. the Original and
Ufe of all pofitive Laws, ib. Notes-, The Pofi-
tives ^of Chrijlianity promote the Honour of
God, and the Good oi Aft-w, and confequently
are true Religion by the Teft of the Deijl*s
own appointing, 122. to the lafi: conclufion
they are the Cure of Superftition and Idola-
try, 199. they are fecondarily moral, 204.
farther vindicated againft the Aloral Philofo-
pbcr, A pp. 46, &c.
Prayet
I N D E X
Prayer, a Means of Natural Religion, but dead,
difpirited, and irregular, where not enJiven'd
. and direAed right by Failb i-n Chriff, I. 80,
&c. how it operates the Religion of the
End, and aflifts Repentance, 88, Sp. Why Fer-
vency and Frequency required, g^. Chriflian
Prayer one of the Keys of the Kingdom of
Heaven, 97,
Praying in the Spirit, Holy Ghoft, I. Sy. Notes,
II. 12.
Prefcience Divine and future Contingents reconciled,
1.25.
Prefence in the Lord's Supper, what it means,
I. 157, 162.
Prieft, that Office of Chrill confider'd, I. 280.
Probation State of Man, I. 7, &c.
Prohibition. Difference between that and a po-
fitive Command, I. 10, 12.
Promife in Paradife upon the Fall, the firfl: Dawn
of Revelation, I. 23, 84, 100.
Prophet, that Office of Chrifl confider'd, 1. 248.
Propitiation. See Atonement.
Prudence, meant by the Command of adding
Knowledge to Virtue, I, 270.
Prudential Rules for interpreting Scripture, ib. to
280.
Publick, Affedion to it duly diflinguifh*d ; how
far a Principle of A6lion, II. p,^. how to per-
form heroick Adions with Refpeft to it, 6'^,
different in its Extent in Governors, than in
Subjeds, 64. Vicious in the old Romans, vir-
tuous in the prefent Britons, ibid.
Punijhment future, ridiculous in the Deijls to re-
j?d Revelation upon that Account, II. 118.
yet difcarded by them, ib. I. 316, 361. does
not confift altogether in the natural Confe-
quence of Vice, 361. II. 120. Law without
Sanation
INDEX.
Sanftion of Punifhment, a Cobweb,' Entreatyi
I. 316. Letter of Requeft, 361. Ufe of in all
Government, 316, &c. pofitive Punifhment
different from Natural, 317. Eternity of, con-
fiftent with Reafon, and with the Goodnefs of
God, as founded in the Nature of the Society
they are to influence, 318, &c. Annihilation,
an abfurd Hope of Infidelity, App. 52, &c.
0
U AKE R S culpable in rejefling Baptifm
and the Lord' s-Supper, I. 136, 141, 151.
R.
REASON^ Faith and that coincident^
II. 189. true Meaning of Faith being above
Reafon, 165, 197, 205. Enemies to them
both, I. Papifis, 212. 2. Solifidians, 220.
3. Deifts, 221. Reafon and Authority eonfift*
ent, 206, &c. Sufficiency of remote, ov proX"
imatey 311. {?' ^W- '•
Relation between • God and' '^fafff mutable on
Man*s part, proved by two Self-evident Pro«
pofitions, which overthrows the Foundation
■ of the Book of Chrijlia?nty as old, &c. I. 15,
&c. 195.
Religion^ general Defcrfption of, I. i. Three
Branches of the Religion of the End, 3, &c.
of the End immutable, 2, &c. 6, Sfc. of the
Means, firft Commencement of the Natural
Religion of the Means,' 26. of the Chrijlian
or revealed Religion of the Means, ib. Re-
pentance and Prayer, natural Means of Reli-
gion, 26, &c. 48, &c. What is true Religion,
J56, &c. 11. 154, All Corruption enters at the
Religion
INDEX.
Religion of the Means, I. ii8. when diftinft
from Virtue, when the fame, 121.
Religion of the End, the profefied Defign of the
Gofpel to reftore and improve it, I 254. Di-
ftindion of Religion, of the End and Means,
makes all things fall into Subordination, gives
the Eltimate and Precedence of Things ot Re-
ligion, Incrod. 16. I. 26, &c.
Religion of the Means, the vital Part of Chri-
ftianity, I. 274. They who reje^^ corrupt^
..or ksgle^l the Religion of the Meam^ are falfe
to the Religion of the End, or Natural Re-
ligion, II. 253, &c. at large. True Religion v
founded in the Mediator, and Nature of
Things, Introd. 4.
'True Religion does not confift in dry Rationality,
■ but the Love of God, and our Neighbour,
11.88.
Religion of Nature delineated, fome Obferva-
tions on that Book, II. 74, 343.
Religion of Nature rightly underftood, implies,
and infers Chriftianity, even the Refurredlion
of the Body, II. 345.
Repentance, a natural Means of Religion, I. z6.
46, &c. receives its Life from Faith in Chrift,
ib. dead and defponding in the Heathen
World, 51. Chrifiian Kepent2ince, one Key
of the Kingdom of Heaven,, 54. exclufive of
the Mediator, not to be relied on, 288/
, how loft and difufed in the Heathen World,
not relied upon by them, 295.
RefurreSiion of the Body. See Body.
Revelation, the conftant Ufe of that Book of Scrip-
ture, II, 161. The Moral Pbilofopher feems
to require Revelation from God, to be Per-
fonal to Gv^ry one. Append. 19.
Rewards, Future Rewards and Punilhments the
grand
INDEX.
grand Motive to Virtue and Religion, 11. 32.
Counter-balance of the Pafiions for this World,
26^ 128. The Natural Faith of God's be-
ing a Rewarder^ originally derived from the
original Promife, ^, 193. Self-good, Af-
fe<5lion, Advantage, Intereft, Happinefs,
proved at large to be genuine Motives of Vir-
tue againft the Beijls and others, 47, &c.
don't confift in the natural Confequences of
Virtue, 120, &c. 223, I. 307, &c. 318.
Faith of God's being a Rewarder^ the Reli-
gious Principle and Fountain of all Virtue.
II. 232, 262, &c. 297, 318. The Pri~
inordium & PunBum Saliens of all true Virtue,
351. why impoflible to pleafeGod without ky
ib. and 336, 350. That derived from the
• lirft Promife, 232, 296, &c. Chriftianity
renders that implicit Faith, explicit, Introd.
p. 23. II. 193, 233, 303, 343. DeiJlsMt^
thod of rewarding Virtue, fupplants God, and
fets up Fate, <^6^ 120, 223. Faith in God
as a Rewarder^ that firft Catholick Principle
of Natural Religion, implicitly contains Faith
in the true Mediator, 232, 262, 297, 335,
33^j 343- -^"d the Refurredion of the Body,
345. it fuppofes and preferves all his moral
Attributes, 233, 298, 303, 319, 336, 343.
Degrees of Rewards hereafter, 309.
Ridicule^ ill placed, immoral, I. 1 2. Notes, tt-
coils upon the Author of Chara^ferijlicks,
II. 100.
Righteoufnefs^ to hunger and thirfi after it, what,
I. 27. II. js-
s.
SACRA ME NT. See Baptifm, and Lord's
Supper.
Sacrifcf, not of Human, but Divine Inftitution,
I. 100.
INDEX,
I. loO. Append. 41. What are the only Sa-
crifices now CO be offered up, I. 108, 413.
Salvatioriy what is not to be depended upon for
obtaining it. i. Not the Republication of the
Law of Nature, 2. Not Chrift dying an Ex-
ample, nor in Teftimony of the Truth that
God is of a reconcileable Difpofition. 3. Not
Repentance grounding upon the forgiving
Goodnefsof God in contempt of the Mediator.
What is to be depended upon, viz. the Death
of the Mediator. See Mediator.
San5iion of Law, fupport of all Government in
Heaven and Earth, I. 291.
Satisfatlion^ what kind the Mediator made, I.
283, 288, 345, 360, 0,6^, ^y'3>'
Scepticky the Folly and Inconfiftency of his Pro-
ceedings, II, 265. The Wickednefs of them,
274. Their Objedions anfwer'd, 269.
Seal of the New Covenant once put by the Blood
of Chrift, recogniz'd by both Parties of the
Covenant, in the two Sacraments, I. 144.
Scriptures^ holy, why the Rules of Method and
artificial Eloquence negleded, I. 25 1 . A per-
fefl Rule of Morals, ib. The Deijls Incon-
fiftency as to various Readings, 358. II.
277. The y^^/Z/^onV); of Scripture neceftary, I.
257. They only give the true Knowledge of
God, Ourfelves, and Happinefs, I. 258. Pcr-
fpicuity of them againft the Dd"?//;, 267. Pru-
dential Rules of Interpretation, 277. Who
the unlearned that wreft Scripture, 269. The
Things hard, to be underftood, ib. II. 162.
Infallible Interpreter of Scripture of no ufe to
prevent wreft ing, I. 269.^
5i?//-Advantage, Good, Affedion, Happinefs,
Intereft, duly diftingui/h*d, the Spring of all
human Adion, II. 42. maintained to be the
I genuine
INDEX. ^^
genuine Spring of Virtue againft all Oppofers,
47, &c.
Self-denial^ Reafon and Rule of, I. 273, 414.
Sbatn^ before Men, for falling fhort in the Vir-
tue or Service due to Society arid the Publick,
II. 83. before God inherent to the Sin of the
Soul, as blufhing is to the Body upon fome
Occalions, I. 83, 98. Dei/Is deny this Shame,
U. 50. .
Sin^ the Turpitude and Enormity of it, why
Enmity againft God, I. 2gA., ^S5^ 359' Fo^-
givenefs of it, through the Mediator, the great
News and Affair of the Gofpel, 48, &c. God's
Hatred of it in the Death of the Mediator, ^g^.
Heathens had no Notion of the Forgivenefs of
Sin, 295.
Sin, or Blafphemy againft the Holy Ghoft. See
Holy Ghoft.
Spirit, worfhipping the Father in Spirit and Truth,
I. 94. Spirit, holy, an Advocate for Chrift
on Earth, 398. An Advocate to the Regent
Power of Man's Actions, II. i, &c. Neceflity
of Afiiftance, 3. &c. I. 398. A Counter-
balance to the evil Spirit, II. 7. What it is to
be fpiritually minded, 10, 24, 165. A new
Principle to the Flefli, 10, 21. Gifts extra-
ordinary, 14. Helper of our Infirmities in
Prayer with Groans that can't be utter'd, I.
87. Notes. II. II, 12. How an Earneft,
14. How a Monitor, Advocate, Afliftant,
16, &c. Born of the Spirit, the Occafion of
it, 24. How God the Giver of a new Heart,
&c. 25. All his Operations confiftent with
our Liberty, 23, 26. True Notion of human
Liberty, //'. ^
Sociman
I ft D E X.
Socman Objedions to the Revenge and Cruelty
■ of the Father, anfwer'd, I. 343. their unrea-
; ifonable Corruption and Contempt of Faith
fhewn, II. 258, &c. »;.;... -.a :..
Socrates, in what Senfe a Chriftian, afling in Ex-
pedation of future Rewards, II. 303, 338.
favoured and advifed Idolatry, I. no. the belt
Beiii upon Record excepting Jeb^ II. 89.
Solifidians, Enemies to Faith and Reafon, 11. 220.
■Sublime, the true Kind wherein it confifts, I. 29^
382. II. io8, 152, 326.
■Sufficiency of Ikijts hateful before God, an im-
moral Contradidion to the dependent State of
Man, I. 60, 73, 210, 260, 309, 314, 320.
406. II. 246, 251. diftinguifhed into r(?wo/^,
2indi -proximate y II. 311.
Super ftition falfly charged by the Deijls on the
Pofitives of Chriftianity, they being the Cure
of that, and of Idolatry, I. 197, &c. truly
chargeable upon the Deijls, 201, 302.
■Swearing reduced by Chriftianity from Exceffes,
and confined to its Religion and Ufe, I. 40.
Symbols, the Ufe of in Baptifm, I. 123, 178. in
the Lord's-Supper, 149, 178.
T.
TALENTS, one, two, five, explained, II.
29^, 3^9' 331.
Temperane'e, Rule and Reafon of, I. 273, 314.
Tbankj^gmyig\b QsoA, how improved by Chrifti-
anity, I, 40. religious Worfhip of our firft
Parents in Paradife, confifted inThankfgiving,
exclufive.of Prayer, So. the Reafon of Thankf-
■giving doubled in our prefent State, 82.
Time, Fitnefs of, for promulging the Gofpel, 11.
312, 322, •3-24. Fulnefsof, I. 429.
Triifl
1 N D B X,
Truji in God, improved by Cbrijiianity, I 38.
Turks, a moral Charadler of, I. 116, the Want
. of a Mediator in their Religion, II. 314. they
arc one Branch of Antichnjl, 316.
V
V.
IRTUE, -when diftinfl from Religion,
I. 121. when the fame, ib. Love of, for
its own Sake, a fallacious Principle, II. 92, &c.
The moral Virtue of Faith, 222. Rewards of
Virtue not the natural Confequence of it, I.
318. II. 120, &c. 223.
W.
WIL L of God, the End of Actions fixed
by it, Means appropriated by it to re-
fpedlive Ends, II. 69. Arbitrarinefs excluded
from it, yy. Moral Reafon, Relation, Fit-
nefs of Things, how depend upon it, yy. What
the Reftitude of the Divine Will, 78.
IVill of Man, Governefs over all his Adions, the
Paffions derive from it, owe their Objedl and
Conducfl, to its Choice ; Love being the Ad-
hefion of the Will to its own Choice, II. %y.
Controuls his Underftanding, 222. compared
with 34.
Worjhip^ publick, fpunded in Natural Religion
as we are fociable Creatures, II. 130. Danger
of forfaking it, 131. why none but general
Rules in Scripture for it, 134.
N. B. The Edition of Chrijiiamty as old, &c.
referr'd to, is Ocftavo, 1730.
FINIS.
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